Srom  f ^e  fci6rar^  of 

gptofeBBor  TTiffidm  ^enrg  (Bteen 

(3$equeaf  ^e^  6l?  ^im  to 
t^e  feifirari^  of 

gprincefon  C^eofogtcaf  ^eminarg 


0  2-, 


E  R  K  A  T  A 


By  an  oversight  of  the  stereotyper,  some  errors  which 
found  their  way  into  the  first  edition  have  not  been  corrected. 
On  page  146,  read  Elijah  instead  of  Eli.sha  ;  Melchisedek 
for  Melchisedeck  ;  so,  also,  the  change  of  the  title  page, 
proper  for  a  second  edition,  was  not  made  :  and  it  was  not 
found  convenient  to  correct,  in  the  plates,  an  error  noted  by 
a  critic  in  the  orthography  of  the  Hebrew  word  exrah. 


THE 

JEWISH  CHURCH 


IN  ITS 


RELATIONS  TO  THE  JEWISH  NATION 


AND   TO 


THE    "GEI^TILES:" 


OR,    THE 

PEOPLE  OF  THE  CONGREGATION  IN  THEIR  RELATIONS  TO  THE 

PEOPLE  OF  THE  LAND,  AND  TO  THE  PEOPLES 

OF  THE  LANDS. 


'  Art  thou  a  Master  of  Israel,  and  knowest  not,"  that, 

'Except  a  man  be  born  again,  he  can  not  see  the  kingdom  of  God. 


BY       ' 

Rev.  sam'l  c.  :k:erii,  M.  A. 


cinci:n^]^ati: 

PUBLISHED   BY   WILLIAM  SCOTT, 

28  WEST  FOURTH  STREET. 
1866 


Entered  according  to  Act  of  Congress,  in  the  year  186G,  by 

Rev.  Sam' L  C.    Kbjir, 

In  the  Clerk's   Office  of   the   District    Court  of   the   United    States  for  the 

Southern  District  of  Ohio. 


PREFACE. 


The  late  Br.  J.  Addison  Alexander,  in  his  commentary  on 
the  Psalms,  recently  re-issued  by  the  Presbyterian  Board  of 
Publication,  translates  the  Hebrew  phrase,  hen  nekar,  in  Ps. 
xviii,  44  (rendered  in  the  common  English  version,  "stran- 
gers ")  by  the  English  phrase,  "  son  of  outland ;"  so,  also,  in  his 
commentary  on  Isaiah  (see  Isa.  Ixii,  8).  According  to  this  ren- 
dering, Ex.  xii,  43,  referring  to  the  ordinance  of  the  passover, 
should  read  :  Any  son  of  outland  shall  not  eat  of  it.  The 
position  is  startling  to  the  Bible  student.  If  it  be  correct, 
how  are  we  to  understand  Ex.  xii,  48 :  "  And  when  a  stran- 
ger shall  sojourn  with  thee  and  will  keep  the  passover  to  the 
Lord,  let  all  his  males  be  circumcised,  and  then  let  him  come 
near  and  keep  it?"  Again,  if  this  position  be  correct,  who 
were  "  the  servants  bought  with  money,"  or  "  thy  bondmen 
and  thy  bondmaids  of  the  heathen  round  about,"  who,  it  is 
acknowledged,  were  circumcised  and  ate  the  passover?  If 
Alexander's  rendering  be  correct,  of  course  these  renderinga 
are  incorrect 

The  solving  of  this  difficulty  was  the  problem  the  author 
proposed  to  himself  in  the  first  place,  without  any  thought  of 
a  work  so  extensive  as  the  present.  The  first  thing  worthy 
of  note  that  developed  itself  in  the  course  of  his  investiga- 
tions, was  the  fact,  that  our  English  translators  had  rendered 
indiscriminately  a  number  of  Hebrew  words  by  a  class  of 
English  words  conveying  the  general  idea  of  the  term 
stranger.  For  a  simple  statement  of  the  entire  absence  of 
any  discrimination  in  the  rendering  of  these  Hebrew  terms, 
see  pages  16,  17.  The  next  thing  that  developed  itself,  was, 
that  the  LXX  were  to  a  great  extent  uniform  in  rendering 
these  Hebrew  words  into  Greek,  and  in  certain  cases  entirely 
80.  In  this  extensive  examination  of  the  Greek  translation,  it 
became  very  apparent  that  there  were  two  classes  of  proselu- 
toi,  corresponding  entirely  to  the  representations  of  Tradition 
respecting  "  the  two  sorts  of  proselytes  " — the  one  being  of 
the  people  of  the  land^  the  other  being  of  the  people  of  the 
congregation.  Once  understanding  that  these  classes  of  pro- 
(iii) 


IV  PREFACE. 

seluioi  were  the  proselytes  of  Tradition,  some  other  rendering 
must  be  looked  for  of  the  expression  "  And  when  a  stranger 
shall  sojourn"  (Ex.  xii,  48),  the  "stranger"  (proselutos) 
being  of  "  the  people  of  the  land,"  who,  upon  being  circum- 
cised, came  to  be  of  "  the  people  of  the  congregation."  It 
was  observed,  also,  tliat  the  Israehtes  in  the  land  of  Egypt,  in 
our  translation  (Ex.  v.  5)  were  called  "  the  people  of  the  land," 
and  in  the  Septuagint  (Ex.  xxii,  21,  and  xxiii,  9)  proselutoi ; 
and  that  the  LXX  were  careful  never  to  render  the  Hebrew 
word  rendered  son  of  outland,  or  foreign  born,  by  the  Greek 
term  proselutos.  But  the  Israelites  were  not  proselytes,  in  the 
common  acceptation  of  the  word,  in  the  land  of  Egypt,  neither 
were  they  sons  of  outland,  or  foreign  born ;  but  they  were  of 
"  the  people  of  the  land,"  and  proselutoi,  or  landborns,  but 
not  of  Egyptian  "  stock "  or  lineage.  So  the  proselutoi 
among  the  Hebrews  were  not  sons  of  outland,  or  foreign 
born,  but  they  were  of  "  the  people  of  the  land,"  or  landborns, 
and  were  of  "stock"  not  "of  Israel;"  and  when  it  was  ob- 
served that  the  LXX  had  rendered,  in  Num.  xv,  14,  the  verb 
rendered  "shall  sojourn"  in  Ex.  xii,  48,  by  a  Greek  verb, 
which  means  "  to  be  born  again,"  and,  in  its  connection,  can 
only  be  so  rendered,  the  whole  difficulty  seemed  to  be  removed 
beyond  a  doubt — the  command,  "  Any  son  of  outland  shall  not 
eat  of  it"  (the  passover,  Ex.  xii,  43)  and  the  permission, 
"And  when  a  landborn  shall  be  born  again  with  thee  and 
will  keep  the  passover  to  the  Lord,  let  all  his  males  be  cir- 
"Sumcised,  and  then  let  him  come  near  and  keep  it;  and  he 
iihall  be  as  one  that  is  born  (azurah)  in  the  land"  (Ex.  xii, 
48),  answering  completely  one  to  the  other. 

Further  examination  developed  even  a  worse  confusion  (see 
page  142),  if  possible,  in  the  rendering  of  the  Hebrew  word, 
azurah,  rendered,  as  above,  "  one  that  is  born,"  and  in  the 
next  verse,  "  homeborn."  The  expression,  "  Azurah  among 
the  children  of  Israel"  (see  Ez.  xlvii,  22,  and  Num.  xv,  29), 
in  the  connection  used,  settles  the  question  that  there  was 
only  a  class  among  the  children  of  Israel,  or  among  those  of 
'' the  stock  of  Israel,"  called  azurah.  Now,  both  the  clean 
and  the  unclean  of  "  the  stock  of  Israel "  were  called   He- 


PREFACE.  V 

brews,  or  were  of  the  Hebrew  nation ;  but  the  one  was  only  of 
the  stock  of  the  pious  Eber,  the  other  was  not  only  of  the 
stock,  but  of  the  religion  of  Eber — an  Eberite  of  Eber,  or  a 
"  Hebrew  of  the  Hebrews." 

It  was  observed  again,  that  acts  of  a  national  character 
were  performed  in  the  name  of  "the  people  of  the  land"  (see 
Chart,  section  II) ;  and  that  "  the  seed  of  Israel  separated 
themselves  from  the  sons  of  outland  "  (Neh.  ix,  2),  and  "  sep- 
arated themselves  from  the  peoples  of  the  lands''  (Ez.  ix,  1); 
and  separated  themselves  from  the  peoples  of  the  land  (Neh. 
viii,  28),  and  God  says,  I  "  have  separated  you  from  the  peo- 
ples'' (Lev.  xxii,  24).  In  our  translation,  the  plural  form  of 
the  original  not  having  been  preserved,  the  reader  is  at  a  loss 
to  know  whether  the  expressions,  "  people  of  the  land"  and 
"  people,"  refer  to  the  Jewish  nation,  or  those  from  whom  the 
Jewish  nation  must  "  separate  themselves."  The  LXX  care- 
fully follow  the  Hebrew,  in  rendering  a  Hebrew  plural  by  a 
Greek  plural ;  and  the  author  having  corrected  the  Book  of  the 
Psalms  and  portions  of  the  Prophecies,  in  this  respect,  is  as- 
sured of  its  great  practical  importance — the  plural  "  peo- 
ples," "  peoples  of  the  lands,"  etc.,  always  referring  to  foreign- 
ers, or  those  of  another  nation. 

At  length,  the  way  seemed  open  to  indicate  in  a  translation, 
in  every  instance,  whether  the  person  named  was  one  of  "  the 
people  of  the  congregation,"  "the  people  of  the  land,"  or 
"  peoples  of  the  lands;"  or  whether  the  person  was  a  member 
of  the  Jewish  Church,  a  citizen  of  the  Jewish  nation  or  a  for- 
eigner within  the  Jewish  nation ;  and  if  a  foreigner,  whether 
of  Jewish  or  foreign  associations;  and  further,  whether  the 
person  named  was  of  Jewish  hneage  or  "  stock  of  Israel,"  or 
of  Gentile  lineage  or  "  stock"  not  "  of  Israel."  This  transla- 
tion has  been  made  and  subjected  to  the  severest  conceivable 
test — an  exhaustive  classification,  showing  the  relation  of  the 
classes  of  persons  one  to  the  other,  and  to  a  variety  of  duties 
and  privileges. 

To  accomplish  this  purpose,  the  classification,  or  Chart,  as 
I  have  called  it,  has  been  divided  into  a  number  of  Sections. 
The  first  Section  (see  page  45)  is  designed  to  classify  the  pas- 
sage? of  Scripture  upon  which  Our  conclusions  are  based,  and 


Vi  PREFACE. 

to  lead  the  reader,  step  by  step,  in  the  most  easy  and  practical 
manner,  to  a  clear  understanding  of  the  relations  of  these 
classes  of  persons  one  to  the  other ;  and  the  reader  would  do 
well  to  prepare  his  mind  for  the  end,  to  he  reached^  by  previ- 
ously comparing  page  67  with  the  last  half  of  page  89.  The 
remaining  six  sections  are  grouped  together,  proceeding,  as  in 
the  last,  from  generals  to  particulars,  so  as  to  concentrate  as 
far  as  possible  all  the  light  which  the  classification  might  de- 
velop in  relation  to  these  classes  of  persons  and  their  privi- 
leges and  duties. 

The  author  feels  the  weight  of  the  responsibility  he  assumes 
in  making  such  an  issue  with  our  modern  English  translation 
in  relation  to  the  subjects  treated  of  in  this  work — a  transla- 
tion which  has  been  accepted  so  long  as  almost  perfect  But 
if  this  translation,  which  has-  stood  so  long,  is  so  venerable, 
much  more  venerable  is  that  translation  which  our  Saviour 
himself  so  often  quotes  (the  Greek  translation  of  the  LXX, 
or  the  Septuagint) ;  and  when  that  translation  concurs  with 
the  original  Hebrew,  it  may  well  challenge  our  respect.  The 
one  was  made  when  both  the  Hebrew  and  Greek  languages 
were  living  languages,  and  by  Hebrews  who  spoke  both  He- 
brew and  Greek ;  the  other  hundreds  of  years  after  the  He- 
brew and  Greek  ceased  to  be  spoken  languages — after  a  long 
night  of  literary  and  religious  gloom,  during  which  learning 
in  any  language  had  in  a  measure  ceased  to  exist,  and  when 
the  link  that  connected  the  past  and  the  future  was  well  nigh 
severed.  In  this  dawn  of  the  reformation  and  revival  of  lit- 
erature was  that  translation  made,  which  in  our  day  it  is  reckon- 
ed almost  sacrilege  to  question. 

In  the  following  pages  the  author  is  constrained  to  appeal 
to  the  original  Hebrew,  and  the  Greek  translation,  as  referred 
to  above,  in  reference  to  the  matter  in  hand,  against  the  con- 
fusion that  exists  in  this  modern  translation.  The  Greek  and 
Hebrew,  so  far  as  it  seemed  necessary  to  refer  to  them,  are 
printed  in  English  characters,  as  not  so  likely  to  confuse 
the  common  reader.  The  author  is  not  tenacious  of  the 
terms  he  has  selected  to  represent  the  original;  indeed,  if  the 
matter  were  well  understood,  the  terms  in  some  instances,  would 


PREFACE.  Vll 

not  be  desirable,  but  for  the  present,  they  are  sufficient,  and 
represent  substantially  the  original.  He  feels  the  more  free 
to  urge  this  matter  upon  Bible  readers,  inasmuch  as  others 
with  himself  see  that  the  present  rendering  is  in  such  a  con- 
fused state,  that  it  is  "  impossible  for  the  English  reader  to 
attain  to  anything  correct  or  satisfactory,"  in  relation  to  the 
matter  in  hand. 

The  evidence  which  satisfied  himself  and  others  of  this 
fact,  is  mostly  contained  in  Chapters  I  and  II,  and  the  rea-sons 
which  led  to  a  different  rendering  are  also  stated  in  the  latter 
part  of  Chapter  II.  Then  follows  the  classification  referred 
to  above,  setting  forth,  so  far  as  could  well  be  represented  on 
paper,  every  variety  of  relation  of  these  classes  of  persons  one 
to  the  other,  and  the  privileges  and  duties  of  each,  as  referred 
to  in  the  Scriptures.  Kemarks  are  made  on  the  classification 
in  Chapters  III,  IV,  V,  and  subjects  are  discussed  from  this 
new  standpoint,  briefly,  but  sufficiently,  it  is  thought,  to  satisfy 
all  that  questions  may  be  reached  and  settled  which  hitherto 
have  defied  solution.  Some  questions  which,  in  the  main, 
have  divided  large  bodies  of  the  modern  Protestant  Church 
•are  settled  beyond  a  doubt  (see  foot  note,  page  156).  The 
question  of  the  so-called  "  Bible  Servitude "  or  "  Hebrew 
Slavery,"  the  entering  wedge  to  the  solution  of  which  is  fur- 
nished by  the  rendering  of  Dr.  Alexander,  heretofore  referred 
to,  is  shown  to  be  an  utter  misconception.  And  the  fact  must 
be  stated,  that  no  progress  was  made  until  the  key  to  this 
question  was  found  and  used,  and  when  this  was  done,  the 
solution  followed  rapidly  and  easily.  The  truth  is,  the  pure 
word^  as  spoken  by  the  Holy  Spirit,  has  been  rejected  out  of 
regard  to  the  God-dishonoring  conception  that  God  ap- 
proves, and  has  sanctioned,  the  buying  and  selling  of  one 
by  the  other  of  those  "  made  of  one  blood."  The  con- 
fused rendering  of  Hebrew  names,  in  the  face  of  the  dis- 
tinctions preserved  in  the  Greek  translation,  and  the  blotting 
out  of  distinctions  made  by  the  use  of  plural  forms,  as  referred 
to  in  this  work,  were  necessary  to  those  who  would  read  the 
Bible  with  this  conception.  In  no  other  way  could  they  as- 
sert that  a  foreigner,  a  son  of  outland,  or  one  of  "  the  peoples 


Vlll  PREFACE. 

of  the  lands  "  ever  became  one  of  "  the  people  of  the  congre- 
gation." If  there  is  any  "  chivalric"  knight  who  can  handle 
the  Hebrew  and  Greek  to  sustain  such  a  conception,  we  have 
prepared  the  way,  and  we  ask  him  to  hie  to  the  task  I 

It  is  confidently  beheved,  on  grounds  which  can  not  here 
be  indicated,  that,  besides  these  dividing  issues  which  it  is 
conceived  are  settled,  still  other  questions  which  divide  the 
modern  Protestant  Church,  will  find  in  this  line  of  examina- 
tion an  easy  solution.  And  I  do  not  see  much  room  for  one 
to  exult  over  another  in  what  has  been  developed  partly  by  a 
mechanical  logic.  Apropos  to  the  easy  solution  (see  foot  note, 
page  156),  of  the  issue  with  our  Baptist  brethren,  I  would  say 
that  if  the  rendering,  "  And  when  a  stranger  shall  sojourn," 
etc.,  he  came  to  be  as  "  one  that  is  born,"  or  a  "  homeborn," 
or  one  "born  in  the  country,"  be  correct,  the  position  of  Prof. 
Knowles  is  correct ;  while  if  the  person  referred  to  under  this 
name  ("stranger"),  was  one  of  "the  people  of  the  land," 
who,  upon  being  circumcised,  came  to  be  of  the  "  people  of 
the  congregation,"  of  course,  his  position  is  not  correct.  But 
the  Professor  or  his  friends  need  not  be  chagrined;  they  are 
no  more  responsible  for  the  mistranslation  than  we  are. 

There  are  occasional  repetitions,  as  to  the  reason  and  ne- 
cessity of  which,  the  author  may  have  misjudged.  In  a  mat- 
ter of  so  much  importance,  it  was  thought  that  the  main 
positions  should  be  looked  at  in  every  possible  light.  To  avoid 
a  more  frequent  adoption  of  new  terms,  we  have  also  fre- 
quently endeavored  to  express  the  idea  by  quoting  allusions. 
The  work  is  an  attempt  to  correct  an  error  which  only  could 
have  occurred,  seemingly,  when  the  study  of  the  Divine  word 
was  lost  sight  of  in  the  subtleties  of  Aristotle.  The  strong- 
hold of  Error  is  yet  in  a  Latin  Bible,  and  we  may  well  ask 
the  question,  have  we  yet  entirely  escaped  the  perversions  of 
the  Scholastic  Theology  of  the  middle  ages? 

If  this  work  shall  contribute  to  the  removal  of  any  causes 
of  division  among  those  who  love  the  great  "  Master  of  Is- 
rael." and  to  a  better  understanding  of  the  Divine  Word  and 
the  extension  of  its  influence;  it  will  have  accomplished  its 
purpo^^e.      It  is  sent  forth  with  this  fond  hope. 


PREFACE.  IX 

The  author,  upon  a  review  of  his  work,  especially  of  the 
first  three  chapters,  has  discovered  many  defects,  both  in  want 
of  clearness  of  statement  and  in  order  of  arrangement,  which, 
for  the  present  edition,  are  beyond  the  reach  of  correction. 
Without  previous  experience  in  writing  for  the  press,  and 
having  prepared  it  mainly  amidst  the  arduous  duties  of  a 
pastoral  charge,  and  still  more,  in  the  endeavor  to  compress 
within  the  narrowest  limits  possible  the  singular  incongruities 
of  the  English  version  which  it  was  his  object  to  point  out, 
he  found  it  difficult,  at  times,  to  make  his  statements  satisfac- 
tory even  to  himself  But  the  intelligent  reader,  it  is  hoped, 
will  not  be  at  a  loss  to  understand  the  author's  meaning;  and 
he  asks  at  the  hands  of  the  critic,  the  indulgence  due  to  a 
pioneer  work. 

I  should  do  violence  to  my  feelings  if  I  should  fail  to  attri- 
bute, under  God,  much  of  the  success  which  I  may  have  at- 
tained, to  the  surrounding  influences  of  my  younger  years. 
To  be  born  and  reared  in  the  pastoral  charge  of  that  eminent 
Bible  expositor,  the  late  Rev.  Samuel  Crothers,  D.  D.,  pastor 
of  the  Presbyterian  Church,  Grreenfield,  Ohio,  and  beyond 
him,  to  have  had  my  first  impressions  of  Bible  truth  from  the 
occasional  ministrations  of  neighboring  ministers,  such  as  the 
late  Revs.  James  Dickey,  Hugh  S.  Fullerton,  Wm.  Gage,  and 
Wm.  Dickey,  is  no  common  lot.  To  these  names  of  "  pre- 
cious memory,"  allow  me  here  to  pay  my  mite  of  tribute. 
(For  short  memoirs  of  whom,  see  Wilson's  Presbyterian  His- 
torical Almanac,  for  1864.) 

Acknowledgments  are  due  to  Dr.  N.  C.  Burt,  for  his  patient 
examination  and  valuable  suggestions,  almost  from  the  com- 
mencement of  the  work ;  also  to  Dr.  T.  E.  Thomas,  for  the 
same  subsequently ;  also  to  Drs.  E.  D.  Mac  Master,  W.  C. 
Anderson,  J.  G.  Monfort,  for  like  services;  and  to  my  friend, 
Rev.  J.  M.  Wampler,  one  of  the  Editors  of  the  Cincinnati 
Presbyter.,  for  valuable  assistance  in  preparing  the  work  for 
the  press. 

SAM'L  C.   KERR. 

Fairmount,  near  Cincinnati, 

December  18,  1865 


CONTENTS. 


CHAPTER    I. 

A  statement  of  terms   rendered  Stranger  in  Ex.  xii,  43- 
49,  and  in  other  passages— Confusion  shown  to  exist.    13 


CHAPTER    II. 

Evidences  that  the  present  rendering  of  Ex.  xii,  43-49,  is 
incorrect — Alexander's  rendering — Inconsistencies — Con- 
clusions foreshadowed — Inconsistencies  resumed — Ren- 
derings of  the  LXX — Definitions 24 


CH  ART. 
Section  I. — Elementary 45 

Section  II. —  Citizens  and  Foreigners. — The  Hebrew 
Nation — Commonwealth  of  Israel,  or  the  People  of  the 
Laud  (made  up  of  "Stock  of  Israel"  and  "Stock"  not 
"of  Israel");  and  Aliens  or  Foreigners  within  the  Com- 
monwealth, viz. :  Sons  of  Outland — Peoples  of  tlie  Lands 
or  Nations 55 

Section  III. — Landborn  and  Landborn  born  again. — 
"Stock"  not  "of  Israel" — Consisting  of  the  Landborn 
("Thy  Brother"  whom  "Thou  shalt  not  hate")  and  the 
liandborn  Born  x\gain  ("Thy  Neighbor"  whom  "Thou 
shalt  love  as  thyself") — the  Ger  and  the  Ger  acting  the 
Ger  of  the  Hebrew,  and  tlie  Proselutos  and  the  Proselu- 
tos  Pros,  or  Parol.,  etc.,  of  the  LXX — "Tlie  Proselytes 
of  the  Gate"  or  "Habitation,"  and  "Proselytes  of  Right- 
eousness "  of  Rabbinical  Tradition 62 


CONTENTS.  XI 

Section  IV. — Hebrew  and  Hebrew  of  the  Hebrews. — 
"Stock  of  Israel"  —  Consisting  of  "a  Hebrew  Man," 
("Thy  Brotlier"  whom  "Thou  shalt  not  hate")  and  a 
"Hebrew  of  the  Hebrews"  ("Thy  Neighbor"  whom 
"  Thou  Shalt  love  as  thyself"; 68 

Section  V.— Circumcision— Uncircumcision.— The  Cir- 
cumcised, Uncircumcised,  and  Uncircumcision 70 

Section  VI. — Sacrifices  and  Offerings.— The  Positions 
in  the  previous  Sections,  as  confirmed  and  illustrated  in 
the  I-.aw  of  Sacrifices  and  Offerings,  and  in  Tradition.    76 

Section  VII.— Remaining  References.— Remaining  Re- 
ferences, and  extent  of  the  privileges  of  the  Cities  of 
Refuge.., 84 


CHAPTER    III. 

Who  were  Foreigners — "  Aliens  from  the  Commonwealth  of 
Israel,  and  Strangers  from  the  Covenants  of  Promise."  90 


CHAPTER    IV. 

The  Hebrew  Nation — Commonwealth  of  Israel  or  People 
of  the  Land  (see  Chart,  Sec.  II) — made  up  "  of  stock  of 
Israel "  (see  Chart,  Sec.  IV),  and  "  of  stock  "  not "  of  Israel " 
(see  Chart,  Sec.  Ill) 107 


CHAPTER    V. 
Households  of  God 199 

APPENDIX. 

A — ^Proposed  rendering  of  Ex.  xii,  43-49 231 

B— The  two  Covenants 232 


COMMENDATIONS. 


This  is  to  say,  that  I  have  examined  the  manuscript  treatise  of 
the  Rev.  Mr.  Kerr,  on  the  subject  of  Membership  in  the  Jewish 
Church,  and  that  I  think  the  results  of  his  investigations  are  im- 
portant to  be  made  known  to  the  public.  He  shows,  by  an  exhaust- 
ive induction  of  the  Scripture  passages  pertaining  to  the  subject, 
that  the  law  of  the  Ancient  Church,  as  clearly  exhibited  both  in  the 
Hebrew  Old  Testament  and  the  Septuagint  Version,  is  clear  and 
distinct,  and  that  our  translators,  not  having  perceived  the  real 
significance  of  this  law,  have  fallen  into  a  confused  rendering  of  the 
technical  terms  expressive  of  it,  making  it  impossible  for  the  En- 
glish reader  to  attain  to  anything  correct  or  satisfactory  concern- 
ing it. 

Mr.  Kerr's  exposition  clears  the  subject  of  many  diflSculties,  and 
leads  to  many  conclusions  of  evident  importance  and  permanent 
value. 

N.  C.   BURT,  D.D., 
Pastor  Seventh  Presbyterian  Church,  Cineinnatu 
Cincinnati,  May  4,  1865. 

Having  perused  the  larger  portion  of  the  manuscript  of  Brother 
Kerr,  with  the  accompanying  Chart,  I  am  of  opinion,  that  he  has 
rendered  a  very  valuable  service  to  Biblical  interpretation  ;  clearing 
up  many  difficulties,  and  throwing  new  light  upon  the  constitution 
of  the  Old  Testament  Church,  I  cordially  concur  in  the  indorsement 
given  by  Dr.  Burt. 

TflOS.   E.   THOMAS,  D.D., 
Pastor  First  Presbyterian  Church,  Dayton,  Ohio. 
May  30, 1865. 

So  far  as  I  can  form  a  judgment,  from  the  brief  and  cursory  ex- 
amination which  I  have  been  able  to  give,  of  the  Rev.  Mr.  Kerr's 
work,  on  the  subject  of  Membership  in  the  Israelitish  Church,  I 
concur  in  the  opinion  expressed  by  the  Rev.  Drs.  Thomas  and  Burt, 
of  its  value  as  a  contribution  to  the  interpretation  of  the  Scriptures, 
on  this  interesting  and  important  subject. 

B.  D.  MAC  MASTER,  D.D.,  LL.D. 
November  10,  1865. 

We  fully  concur  with  Dr.  Mac  Master  in  the  above. 

W.  C.  ANDERSON,  D.D. 
,).  (  .  MONFORT,  D.D. 


CHAPTER  I. 

A  STATEMENT  OF  TERMS  RENDERED  STRANGER  IN  EX. 
XII,  4»-9,  AND  IN  OTHER  PASSAGES  —  CONFUSION 
SHOWN   TO   EXIST. 

43  And  the  Lord  said  unto  Moses  and  Aaron, 
This  is  the  ordinance  of  the  passover :  there  shall  no 
stranger  (kol  hen  nekaf)  eat  thereof: 

44  But  every  man's  servant  that  is  bought  for 
money,  when  thou  hast  circumcised  him,  then  shall 
he  eat  thereof. 

45  A  foreigner  (toshabh),  and  a  hired  servant  shall 
not  eat  thereof. 

46  In  one  house  shall  it  be  eaten ;  thou  shalt  not 
carry  forth  aught  of  the  flesh  abroad  out  of  the 
house ;  neither  shall  ye  break  a  bone  thereof. 

47  All  the  congregation  (gadath)  of  Israel  shall 
keep  it. 

48  And  when  a  stranger  (ger)  shall  sojourn  {yaguf) 
with  thee,  and  will  keep  the  passover  to  the  Lord*, 
let  all  his  males  be  circumcised,  and  then  let  him 
come  near  and  keep  it;  and  he  shall  be  as  one  that 
is  born  in  (azuraK)  the  land :  for  no  uncircumcised 
person  shall  eat  thereof. 

49  One   law   shall   be  to  him  that  is  home-born 

(xiii) 


14  A   STATEMENT   OF   TERMS. 

(azurah)  and  unto  the  stranger  that  sojourneth  (ger 
hgar)  among  you. — (Ex.  xii.) 

In  the  above  passage  of  Scripture,  as  rendered  by 
our  translators,  we  have  the  following  expressions  : 
There  shall  no  stranger  eat  thereof  (v.  43).  A  for- 
eigner shall  not  eat  thereof  (v.  45).  And  when  a 
stranger  shall  sojourn,  etc.,  let  him  come  near  and 
keep  it — the  passover  (v.  48).  Our  translators  seem 
to  have  had  serious  difficulty  in  adjusting  terms  to 
translate  this  passage.  If  the  words  "  stranger"  and 
"foreigner,"  used  here  by  our  translators  in  render- 
ing, the  three  Hebrew  words,  hen  7iekar,  toshubh,  and 
ger,  distinguished  between  classes  of  persons  in  their 
day,  the  distinction  is  long  since  lost  to  us. 

But  did  they  distinguish  ?  The  rendering  of  toshabh, 
*'  foreigner,"  in  the  45th  verae,  is  a  forced  rendering, 
not  occurring  again  in  the  Bible.  It  is  rendered 
"  stranger"  twice,  Lev.  xxv,  6,  45.  If  this  rendering 
be  correct,  then  there  shall  no  stranger  eat  thereof 
(43).  A  stranger  shall  not  eat  thereof  (45).  And 
when  a  stranger  shall  sojourn,  etc.,  then  shall  he 
keep  it  (48).  The  distinction,  which  was  one  of 
sound,  was  made  by  giving  the  noun  in  the  45th 
verse  a  new  and  unheard-of  meaning. 

Eut,  fui'ther,  the  Hebrew  word  rendered  thus 
once  "  foreigner,"  and  twice  "  stranger,"  is,  with 
these  three  exceptions,  the  original  wherever  the 
word  "sojourner"  occurs  in  our  English  Bible.  How 
then  will  this  rendering  strike  modern  ears?    There 


A  STATEMENT  OF  TERMS.  15 

shall  no  stranger  eat  thereof  (43).  A  sojourner 
shall  not  eat  thereof  (45).  And  when  a  stranger 
shall  sojourn,  etc.,  then  he  shall  keep  it  (48).  Did 
not  a  "stranger"  sojourning  become  a  "sojourner," 
and  might  not  the  "  sojourner  "  eat  the  passover  ?  We 
have  the  expression  here,  the  toshabh  (rendered  "so- 
journer," wherever  the  word  "  sojourner"  occurs  in 
our  English  Bible) — the  sojourner  shall  not  eat  of 
it!  (43). 

The  original  Hebrew  may  be  read  thus :  Any  son 
of  nekar  shall  not  eat  of  it  (43).  A  toshabh  shall  not 
eat  of  it  (45).  And  when  a  geryagur — gerwill  gurize 
or  ger  will  act  the  ger  (whatever  that  may  mean),  then 
let  him,  etc.  (48).  The  LXX  (the  Greek  transla- 
tion, which  our  Lord  and  his  apostles  so  often  quote), 
give  these  renderings  of  the  above  :  Any  allogenes 
shall  not  eat  of  it  (43).  A  paroikos  shall  not  eat  of 
it  (45).  And  if  any  proselutos  proselthea  with  you, 
etc.  (48).  I  simply  observe  here,  that  both  the  He- 
brew and  Greek  have  three  distinct  words,  all  of 
which  our  translators  attempt  to  render  by  the  term 
*'  stranger,"  or  its  equivalent,  most  unaccount- 
ably reading  "stranger  shall  sojourn,"  where  the 
LXX  read  proselutos  proselthea.  The  Hebrew  word 
rendered  stranger,  in  the  43d  verse,  is  ben  nekar,  and 
is  a  cognate  of  nokri  and  the  verb  nakar,  rendered 
"  cut  off,"  "cut  off  from  his  people  " — made  a  nokri,  a 
foreigner  among  his  people.  Nokri  and  ben  nekar — 
nokri  and  son  of  nokri. 


IG  A  STATEMENT   OF  TERMS. 

I.  We  remark:  The  Hebrew  word  nokri^  wliich  is 
generally  rendered  allotrion  in  the  Septuagint,  is 
rendered  by  our  translators,  "alien"  (Deut.  xiv,  21)  ; 
''foreigner"  (Deut.  xv,  3);  and  "stranger"  (Deut. 
xvii,  15).  On  three  pages  of  a  common-sized  Bible, 
the  same  word  in  the  original  is  translated  by  three 
different  terms;  the  context  showing  no  reason 
whatever  for  the  change. 

II.  The  whole  expression  kol  hen  nekar  in  the  43d 
verse  is  rendered  in  Ez.  xliv,  9,  and  in  Gen.  xvii,  12, 
"  any  stranger  ;"  and  in  this  verse,  and  again  in  Ez. 
xliv,  9,  by  the  expression  "  no  stranger,"  the  equiva- 
lent of 'not  any  stranger;"  while  leaving  off  the  ad- 
jective kol — "any,"  the  expression  hen  nekar  is  ren- 
dered "stranger,"  Gen.  xvii,  29,  and  the  plural 
henei  nekar  is  rendered  "  all  strangers,"  Nehem. 
ix,  2 ;  "  sons  of  the  stranger,"  Isai.  Ix,  10,  and  "  sons 
of  the  alien,"  Isai.  Ixi,  5. 

III.  The  word  toshahh  in  the  45th  verse,  is  rendered 
here  and  here  only  "  foreigner;"  in  Lev.  xxv,  6,  and 
45,  "  stranger,"  and  then  "  sojourner,"  wherever  that 
term  occurs  in  our  translation ;  in  the  Septuagint, 
paroikos,  never  proselutos. 

ly.  The  word  ger,  rendered  "  stranger"  in  the  48th 
verse,  is  rendered  "  alien,"  Ex.  xviii,  3.  In  Septua- 
gint generally  paroikos  up  to  this  chapter,  but  seldom 
afterward,  and  always  proselutos  when  followed  by  the 
verb   rendered  "  shall   sojourn,"  and  the  participle 


CONFUSION    SHOWN.  17 

'•that  sojourneth."     In   Ex.  xii,    19 — geibrais]  Isai. 
xiv,  2,  geibras. 

V.  The  participle  (/ar  rendered  "sojourneth"  in  the 
48th  verse,  is  rendered  "  dwelleth  "  in  Lev.  xix,  34, 
and  by  a  noun  (!)  '•  strangers,"  1  Chron.  xvi,  19  j  Jer. 
XXXV,  7  ;  Ps.  cv,  12 ;  Isai.  v,  17. 

yi.  There  is  also  another  word,  zar^  rendered 
"  stranger."  See  definition  of  the  priest's  house- 
hold, Lev.  xxii,  10-13 ;  zar^  "  stranger,"  one  of  another 
household ;  also  1  Kings,  iii,  17,  18.     See  Chap.  V. 

1.  We  have  then  (I)  nokri — "stranger;"  (II)  hen 
nekar — "stranger;"  (III)  toshabh — "stranger;"  (IV) 
ger — "  stranger ;"  (Y)  the  participle  garim — "  stran- 
gers ;"  and  (VI)  zar — "  stranger." 

2.  We  have  again  (I)  nokri — "alien;"  (II)  hen 
nekar — "  son  of  the  alien  ;"  (lY)  ger — "  alien." 

3.  We  have  (I)  nokri — "foreigner;"  and  (III) 
toshahh — "  foreigner." 

4.  We  have  (III)  toshabh — "  sojourner ;"  and  (Y) 
gar — "sojourneth  ;"  the  one  not  eating  the  passover 
(v.  45),  the  other  eating  it  (48). 

We  have  then  these  six  words,  each  and  every 
one  meaning  "  stranger,"  and  yet  they  do  not,  because 
four  of  them  mean  something  else — three  "alien  "  and 
the  other  "  sojourner;"  and  yet  one  of  these  does  not 
mean  "alien,"  for  it  means  "foreigner."  If  our  trans- 
lators distinguished  between  the  words  "  foreigner," 
"stranger,"  "  alien,"  "  son  of  the  stranger,"  "  son  of 
the  alien,"  and  even  "sojourner"  (the  word  ren- 
2 


18  A    STATEMENT   OF   TERMS. 

dered  "sojourner"  is  rendered  "foreigner"),  they 
have  not  indicated  what  word  in  the  original  means 
"stranger,"  what  "foreigner,"  what  "alien;"  and 
not  indicating  it,  they  did  not  distinguish  ;  and  hence 
to  them,  as  to  us,  these  words  only  differed  in  sound 
but  not  in  sense. 

No\i\  is  this  translation,  or  only  mystification?  I 
have  no  hesitation  whatever  in  saying  that  the 
original  Hebrew  word,  without  translation,  "  note 
or  comment,"  would  have  been  far  preferable; 
and  I  would  not  to-day  exchange  my  common 
English  Bible,  with  the  original  Hebrew  word,  in 
every  case,  and  generally  the  Greek  rendering  of 
the  Septuagint,  written  on  the  margin,  for  all  the 
commentaries  in  existence,  and  Gesenius'  Hebrew 
Lexicon  thrown  in,  so  far  as  they  throw  light  upon 
the  five  classes  of  persons  which  the  Hebrews 
named  nokri,  ben  nekar,  toshabh,  ger,  zar,  and  the 
participle  garim  which  our  translators  threw  in,  and 
rendered  them  all  by  the  general  name  "  stranger;" 
and  the  fact  is,  the  name  is  too  general  for  any  one 
of  them.  AVhat  we  might  learn  of  these  five  classes 
of  persons  from  what  is  said  of  them,  is  entirely 
lost  to  us,  and  yet  if  they  all  had  been  rendered  uni- 
formly by  the  term  "stranger,"  it  would  not  have 
been  so  bad ;  but  to  appear  to  distinguish  by  the 
several  words  "  alien,"  "  son  of  the  alien,"  "  stran- 
ger," "  foreigner,"  and  "  sojourner,"  and  yet  not  to 
distinguish,  is  really  unpardonable.     If  these  terms 


HEBREW    TERMS   DEFINITE.  19 

were  definite  Id  our  minds,  and  the  Hebrew  terms 
had  an  exact  corresponding  definiteness,  the  chances 
then  would  be  twenty-five  to  one  against  our 
getting  the  correct  meaning ;  but  with  these  terms 
indefinite  in  our  minds,  and  with  these  six  He- 
brew words  rendered  indiscriminately  by  so  many 
indefinite  terms,  what  hope  is  there  of  our  obtaining 
the  true  meaning  f 

That  the  Hebrew  words  are  definite,  take  the  fol- 
lowing :  Ye  shall  not  eat  of  anything  that  dieth  of 
itself;  thou  shalt  give  it  unto  the  stranger  (ger)  in 
thy  gates  that  he  may  eat  it ;  or  thou  mayest  sell  it 
unto  an  alien  (nokri),  Deut.  xiv,  21.  Here  are  three 
distinct  classes  of  persons  standing  in  a  certain 
order  of  relation :  ye,  ger  in  thy  gates,  and  nohri. 
But  "  every  soul  that  eateth  that  which  died  of 
itself  [among  the  azurah  or  among  the  ger\  he  shall 
both  w^ash  his  clothes  and  bathe  himself  in  water 
and  be  unclean  until  even"  (Lev.  xvii,  15).  As  it 
was  lawful  for  the  ger  in  thy  gates  and  the  nokri  to 
eat  it,  it  follows  that  the  ^erand  azurah  of  Lev.  xvii, 
15,  who  upon  eating  it,  should  be  unclean  until  even, 
were  of  the  same  class  with  ye  of  Deut.  xiv,  21,  who 
"  shall  not  eat  of  that  which  dieth  of  itself"  Then 
we  have  the  three  classes  :  Ye,  forbidden  to  eat  it,  and 
the  ger  and  azurah  one  of  whom  upon  eating  it,  shall 
wash  his  clothes  and  bathe  himself  in  water  and  be 
unclean  until  even,  then  he  shall  be  clean.  But  if  he 
wash  them  not  nor  bathe  his  flesh,  then  he  shall 


20  A  STATEMENT   OF    TERMS. 

bear  his  iniquity  (Lev.  xvii,  15,  16).  Ye  and  the 
ger  and  aziirah  were  clean.  But  how  did  the  ger 
come  to  be  classed  with  the  aziirah  ?  Turning  to 
Ex.  xii,  48,  we  read:  And  when  a  ger  yagur  (Septua- 
gint  proselutos  proselthed) — when  a  ger  will  act  the  ger, 
let  all  his  males  be  circumcised,  and  then  let  him 
come  near  and  keep  it,  and  he  shall  be  as  the  azurah; 
so  the  ger  classed  wuth  the  azurah,  and  clean,  was  a 
circumcised  ger,  as  only  then  he  could  be  as  the 
aziirah — classed  with  the  axurah. 

Then  we  can  distinguish  at  least  three  classes.- 
(1)  Ye,  forbidden  to  eat,  etc.,  the  ger  and  azurah 
to  whom  it  was  unlawful — eating  it  were  unclean, 
and  not  repenting  and  making  the  formal  acknowl- 
edgment of  repentance — washing — they  were  held  to 
bear  their  sin.  (2)  The  ger  in  thy  gates  who  might 
eat  it — evidently  a  class  of  persons  unclean — im- 
penitent. (3)  The  nokri,  to  whom  they  might 
sell — of  whom  they  might  exact  usury  (Deut.  xxiii, 
20) — of  whom  they  might  exact  principal  (Deut.  xv, 
3.)  If  we  fail  to  distinguish  these  three  classes  of 
persons,  as  our  translators  do,  what  confusion  fol- 
lows :  If  you  say,  that  which  dieth  of  itself  to  the 
"  stranger "  you  may  sell  it ;  I  say,  no,  to  the 
"  stranger  "  you  shall  give  it.  If  you  say  to  the 
"stranger  "  you  shall  give  it,  and  he  may  eat  it;  I 
say,  no,  the  "  stranger  "  that  eats  it  is  unclean.  If 
you  say,  the  "  stranger"  that  eats  it  is  unclean  un- 
til even  ;  I  say,  no,  to  the  "  stranger  "  you  shall  give 


CONFUSION    MAKES    CONTRADICTION.  21 

it,  and  he  may  eat ;  and  if  you  say  to  the  "  stranger  '' 
you  shall  give  it,  I  say,  no,  to  the  "  stranger  "  you 
may  sell ;  and  thus  one  passage  of  Scripture  is  made 
to  contradict  another. 

Take  another  example  of  a  somewhat  different 
character;  the  Hebrew  word  toshahhim  (plural)  is 
rendered  in  Lev.  xxv,  45,  "  strangers;"  give  it  the 
same  rendering  two  verses  below,  and  the  47th 
verse  will  read:  And  if  a  "stranger"  or  "stran- 
ger" wax  rich  by  thee,  and  thy  brother  that  dwell- 
eth  by  him  wax  poor  and  sell  himself  unto  the 
"stranger"  or  "stranger"  by  thee  or  to  the  stock 
of  the  "stranger's"  family!  It  is  said  that  there 
have  been  given  to  a  certain  passage  in  the  New 
Testament  some  two  hundred  interpretations.  This 
might  easily  be  made  to  equal  it.  There  is  prece- 
dent for  making  it  read,  and  if  a  "sojourner"  or 
"  stranger" — "  foreigner  "  or  "  stranger" — "  stran- 
ger "or  "stranger" — "sojourner"  or  "alien" — 
"  foreigner"  or  "  alien  " — "  stranger  "  or  "  alien  " 
wax  rich  by  thee,  and  thy  brother  that  dwelleth  by 
him  wax  poor  and  sell  himself  unto  a  "stranger" 
or  "  sojourner"— a  "stranger"  or  "foreigner" — a 
"stranger"  or  "stranger" — an  "alien"  or  "so- 
journer " — an  "  alien  "  or  "  foreigner  " — "  alien  "  or 
"stranger  "  by  thee,  or  to  the  stock  of  "  stranger's" 
— "  alien's"  family. 

Observing  that  the  conjunction  rendered  "  or"  is 
usually  rendered  "  and,"  then  the  first  clause  of  the 


22  A    SATEMENT   OF    TERMS. 

verse  would  read  "  sojourner"  and  "stranger;"  and 
further,  observing  that  our  translators  supj^ly  the 
jjarticle  "  or,"  in  the  second  clause,  so  that  it  is  most 
IDrobably  neither  "and"  nor  "or,"  but  should  be 
read,  the  ger^  a  toshahh ;  and  it  can  be  seen  that  the 
number  of  interpretations  that  might  be  given  this 
verse  would  be  almost  unlimited. 

The  Hebrew  of  this  verse  shows  it  to  be  mani- 
festly a  careful  definition.  Giving  the  connecting 
particle  its  usual  definition  it  will  read :  And  if  a 
toshahh  (from  yashabh  to  dwell — a  dweller)  and  ger 
(proselutos — Septuagint)  wax  rich  by  thee,  and  thy 
brother  that  dwelleth  by  him  wax  poor  and  sell 
himself  unto  the  proselutos,  a  dweller  by  thee  or  to 
the  stock  of  the  proselutos'  family,  etc.  A  resi- 
dent ger — a  resident  proselutos  ("  proselyte  of  habita- 
tion "),  2^  the  person  defined.  That  a  ger  and  toshahh 
was  a  brother,  see  verses  35-37. 

In  this  same  chapter  you  may  have  the  following 
readings  in  the  40th  verse :  As  a  hireling  and 
"sojourner,"  or  "stranger"  or  "foreigner" — your 
brother  shall  he  with  you  as  a  foreigner! 

Look  at  this  same  verse  in  another  phase.  As  a 
hireling  and  as  a  "  sojourner"  he  shall  be  with  thee. 
What  does  that  mean  ?  As  a  hireling  and  toshahh 
he  shall  be  with  thee.  The  toshahh  and  hireling 
shall  not  eat  thereof  (the  passover,  Ex.  xii,  45). 
Who  would  suspect  from  our  translation  that  the 
"  foreigner "   and  hireling  of  Ex.  xii,  45,  and  the 


WORKS   CONFUSION.  23 

hireling  and  "  sojourner"  of  Lev.  xxv,  40,  were  the 
same  classes  of  persons  ?  Thy  brother  waxen  poor 
and  sold  unto  thee  shall  be  with  thee  as  the  toshahh 
and  hireling,  i.  e.,  not  eating  fhe  passover  with  thee. 
But  as  our  purpose  at  present  is  not  exposition, 
let  this  suffice.  We  have  shown  that  there  is  confu- 
sion in  our  translation  of  these  words,  and  that  it 
works  confusion,  and  is,  in  fact,  a  great  obstacle  in 
the  way  of  our  clear  understanding  of  the  Scrip- 
tures, in  matters  in  any  way  connected  with  these  terms. 


CHAPTER   II. 

EVIDENCES     THAT    THE     PRESENT     RENDERING    OF     EX. 

XII,  43-48  IS    INCORRECT — ALEXANDER'S  RENDERING 

INCONSISTENCIES — CONCLUSIONS  FORESHADOWED — IN- 
CONSISTENCIES     RESUMED  RENDERINGS      OP       THE 

LXX. — DEFINITIONS. 

The  Bible  is  the  Word  of  God — is  consistent  with  itself 
and  if  ice  have  a  translation  that  is  not  consistent,  in  so 
far  as  it  is  not,  we  are  sure  that  there  is  error  in  that 
translation.  Of  two  things  which  are  not  consistent,  one 
of  them  is  not  Bible  truth. 

(1)  According  to  the  rendering  given  to  the 
Hebrew  word  be7i  nekar,  by  Dr.  Joseph  Addison 
Alexander,  late  Professor  of  the  Presbyterian  Theo- 
logical Seminary  at  Princeton,  New  Jersey,  the  last 
clause  of  Ex.  xii,  43,  should  read :  Any  son  of  out- 
land  shall  not  eat  thereof  (thepassover).  "  The  old 
word  outland,  which  may  still  be  traced  in  its  de- 
rivative adjective  outlandish,  has  been  here  employed 
to  represent  a  Hebrew  word  for  which  we  have  no 
equivalent  in  modern  English,  and  which  means 
foreign  parts  indefinitely  or  collectively.  The  mar- 
ginal version  in  the  English  Bible  (sons  of  the 
stranger)  is  only  an  inexact  aj^proximation  to  the 
form  of  the  original."     (^Alexander  on  Ps.  xviii,  44-45 ; 

(xxiv) 


Alexander's  rendering.  25 

see  also  on  Isaiah,  Ixii,  8),  Any  son  of  foreign  parts — 
aiii/  born  of  the  nations,  within  the  limits  of  the  nations, 
should  he  ("sojourn")  conie  among  you — any  emigrant 
(except  by  special  permission,  the  grandchild  or 
third  generation  of  an  emigrant  family  of  Edom, 
thy  brother,  or  of  Egypt,  in  whose  land  thou  wast  a 
ger,  Deut.  xxiii,  7,  8) — any  son  of  outland  shall  not  eat 
of  it  (the  passover). 

What  becomes  then  of  the  translation  of  the  48th 
verse:  *' And  when  a  stranger  shall  sojourn?"  etc. 
If  Alexander  be  correct,  the  idea  that  a  "sojourner" 
might  ever  lawfully  eat  the  passover  is  incorrect. 

In  the  48th  verse,  "  And  when  a  stranger  shall  so- 
journ," etc.,  what  did  he  become  ?  I  think  all  English 
readers  of  the  Bible  would  say  that  a  stranger  sojourn- 
ing, was  simply  a  "sojourner,"  and  the  "sojourner" 
observing  the  law  might  eat  the  passover.  Where- 
ever  the  word  "  sojourner  "  occurs  in  our  English 
Bible,  the  original  is  toshahh ;  but  a  toshabk  shall  not 
eat  thereof  (Ex.  xii,  45).  A  sojourner  shall  not  eat  of 
it  (the  passover)  !  That  sentence  is  confounding  to 
all  my  biblical  predilections  on  this  subject.  If  a 
"stranger  sojourning,"  was  not  simply  a  "sojourn- 
er," how  came  there  to  be  "  sojourners "  in  the 
land?  If  he  was  simply  a  "sojourner,"  then  the 
45th  verse  is  in  direct  conflict  with  the  48th — they 
together  containing  a  permission  and  a  positive  prohi^ 
hition  of  one  and  the  same  thing. 

Again  if 'we  should  call  one  born  in  our  country  a 
3 


26  Alexander's  rendering. 

*'  stranger,"  the  expression  could  not  be  used  con- 
cerning such  an  one  :  And  when  he  (a  "  stranger  ") 
shall  sojourn — come  to  dwell.  The  expression 
"And  when  a  stranger  shall  sojourn,"  is  only, 
strictly  speaking,  applicable  to  immigrant  "  foreign- 
ers,"— sons  of  outlandj  coming  to  dwell  in  our  coun- 
try. The  expression,  therefore,  of  Ex.  xii,  48, 
"  stranger  shall  sojourn,"  is  only  properly  applicable 
to  the  foreign  born ;  the  very  class  which,  according 
to  Dr.  Alexander's  rendering,  shall  not  eat  of  the 
passover  under  any  circumstances  whatever ! 

The  children  that  are  begotten  of  an  immigrant 
Edomite,  "  thy  brother,"  or  Egyptian  in  whose 
land  thou  wast  a  ger,  shall  enter  into  the  congrega- 
tion (khahal,  Heb.  —  Ecclesia,  Septuagint)  of  the 
Lord,  onli/  in  their  third  generation  (Deut.  xxiii,  7, 
8).  In  Ps.  xxii,  22,  we  read:  "In  the  midst  of  the 
congregation  (khahal — ecdesia)  will  I  praise  thee," 
quoted  in  Heb.  ii,  12,  where  we  read :  "  In  the 
midst  of  the  Church  "  (Greek,  ecdesia).  Guided  by 
the  last  quotation,  we  read  in  Lev.  xvi,  33,  shall 
make  an  atonement  for  all  the  people  of  the  Church. 
What  consistency  is  there  then  with  the  above,  in 
reading  "  And  when  a  stranger  shall  sojourn  " — 
when  any  foreigner  shall  come  among  the  Jews,  and 
be  circumcised  ;  then  he  may  draw  near  and  keep 
the  passover,  and,  of  course,  be  within  the  congre- 
gation —  khahal  —  ecclesia  —  Church   of  the   Lord  ? 


INCONSISTENCIES.  27 

Suppose  he  were  an  Edomite,  or  Egyptian  of  the 
first  or  second  generation,  what  then  ? 

"  The  seed  of  Israel  separated  themselves  from 
the  sons  of  outland " — all  emigrants  (Neh.  ix,  2). 
"  The  people  of  Israel "  separated  "  themselves  from 
the  peoples  (plural  in  Hebrew  and  Septuagint)  of 
the  lands."  "  For  they  have  taken  of  their 
daughters  for  themselves  and  for  their  sons ;  so 
that  the  holy  seed  have  mingled  themselves  with 
the  peoples  (plural)  of  the  lands,"  (Ezra  ix,  1,  2). 

Consider  that  this  nation  is  tliy  people — so  shall  we 
be  separated,  I  and  thy  people,  from  every  people 
(Septuagint — all  nations)  which  are  upon  the  face  of 
the  earth  (Ex.  xxxiii,  13,  16). 

(a)  Then  all  emigrants  were  of  the  nations — peoples 
oftlie  lands — sons  of  outland^  and,  among  the  Israelitish 
nation,  were  foreigners — and  shall  not  eat  of  the 
passover. 

(6)  The  people  of  the  Hebrew  nation—"  common- 
wealth of  Israel," — were  called  "the  people  of  the 
land."  (See  Chart,  sec.  II.)  They  were  "  of  stock  of 
Israel,"  and  "  stock  "  not  "  of  Israel."  The  "  stock" 
not  "  of  Israel,"  are  known  in  tradition  as  prose- 
lytes, and  were  of  two  classes  ;  one  circumcised,  the 
other  not,  and  were  landborn  children  of  emigrants 
— not  born  abroad,  but  born  in  the  holy  land,  and, 
upon  certain  contingencies,  were  reckoned  as  of 
"  the  people  of  the  land,"  of  the  Jewish  nation  and 
commonwealth. 


28  CONCLUSIONS   FORESHADOWED. 

(c)  The  people  of  the  congregation  (khahal — 
ecchsia)   the   Jewish  church. 

These  classifications  may  be  more  briefly  ex- 
pressed thus :  (a)  The  peoples  of  the  lands ;  (b) 
the  people  of  the  land;  (c)  the  people  of  the  congrega- 
tion—  Church;  or,  (a)  The  nations;  (h)  the  nation  sep- 
arate from  the  nations,  from  all  sons  of  outland — 
from  peoples  of  the  lands ;  (c)  and  the  covenant-keep- 
ing people  of  God,  as  a  nation  within  a  nation, 
which  nation  received  additions  only  from  that  na- 
tion in  whose  bounds  it  existed. 

The  expression,  rendered  "  stranger  shall  sojourn," 
(Ex.  xii,  48),  ger  yagur — ger  will  act  the  ger,  describes, 
not  a  transition  between  nations  and  the  (Jewish)  nation 
— not  a  transition  between  "the  peoples  of  the  lands" 
and  "  the  people  of  the  land,"  but  a  transition  of 
one  already  of  the  Jewish  nation  to  an  injier  circle — 
to  the  nation  within  the  Jewish  nation — a  transi- 
tion of  one  of  "  thepeople  of  the  land  "  to  "  the  people 
of  the  congregation" — hhahal — ecclesia — Church. 
When  a  ger  will  act  the  ger  (Ex.  xii,  48),  all  the 
males  to  him  being  circumcised,  etc. — he  did  not 
become  one  of  "thepeople  of  the  land" — did  not 
become  one  of  the  Hebrew  commonwealth  or 
nation — was  that  already ;  but  "  he  drew  near  and 
kept  it  "  (the  passover) — became  one  of  "  the  people 
of  the  congregation" — the  Jewish  Church.  The 
transition  is  between  the  two  classes,  called  in  tra- 
dition "  proseh'tes  of  the  gate,"  and  "  proselytes  of 


CONCLUSIONS   PORESHADOWEI>.  29 

righteousness,"  both  of  which  were  of  the  "  com- 
monwealth of  Israel" — the  Jewish  nation;  the  one 
circumcised  and  the  other  not  circumcised.  (See 
Proselyte^  Cruden's  Concordance,  or  any  Bible  Dic- 
tionary). The  "proselyte  of  the  gate  "  upon  being 
circumcised  became  a  "  proselyte  of  righteousness." 
The  Septuagint  has  no  other  rendering  of  geryagur 
than  iwosebUos  pros.  (See  Ex.  xii,  4^ ;  JSTum.  ix,  14, 
XV,  14;  Lev.  xix,  34,  xvii,  8;  Ezekiel  xiv,  7)  and 
the  expression  gor  yagiir,  rendered  in  Isaiah  liv,  15, 
shall  surely  gather,  is  proseluios  pros,  in  Septuagint! 
All  the  congregation  (gadath,  Septuagint,  syna- 
gogue) of  Israel  shall  keep  it  (the  passover,  Ex.  xii, 
47).  The  Septuagint  has,  "  the  whole  multitude  of 
the  Church  shall  kill  it "  (the  passover,  Ex.  xii,  6). 
The  usual  rendering  of  the  words  would  give,  the 
"  whole  Church  (khahal—ecdesia)  of  the  synagogue 
shall  kill  it." 

I  would  suggest,  as  an  approximation  to  the  idea, 
the  whole  witnessing  Church  or  assembly  of  witness  shall 
kill  it,  corresponding  somewhat  to  the  different 
courts  of  the  temple.  There  was  (1)  the  court  of  the 
Gentiles  (nations)  ;  (2)  the  court  of  the  Jews  (Jew- 
ish nation)  ;  (3)  and  the  holy  ^\ace— sanctuary — tent, 
fuhernacle  of  witness,  or  congregation.  The  peoples  of 
the  lands  entered  no  further  than  the  first;  ihQ  people 
of  tlie  land  no  further  than  the  second;  and  if  the 
people  of  the  congregation  did  not  worship  in  the  tent 
of  the  congregation  or  sanctuary,  the  priests  were 


30  INCONSISTENCIES   RESUMED. 

there,  in  somesense,  their  peculiar  representatives  or 
mediators. 

I  observe,  that  the  blood  of  the  sacrifices  made 
on  behalf  of  the  priest  and  the  congregation  of  Israel 
(Septuagint,  synagogue)  was  put  upon  the  horns  of 
the  altar  of  incense  in  the  tabernacle  or  tent  of  the 
congregation  (Lev.  iv,  7, 18) ;  while  that  of  the 
ruler  and  people  of  the  land  (civil  terms  and  offer- 
ings, perhaps,  for  civil  offenses)  was  put  upon  the 
horns  of  the  brazen  altar  in  the  court  of  the  Jews — 
Jewish  nation  (Lev.  iv,  25, 30).  But  I  have  turned  aside 
thus  briefly,  to  give  a  glimpse  of  what  I  hope  to 
make  plain  in  the  following  pages ;  and  resuming,  I 
repeat,  with  Alexander's  rendering,  made  and  pub- 
lislied  more  than  fifteen  years  ago,  the  whole  sojourn- 
ing idea    must  be  abandoned. 

Our  translators  were  (impelled  to  ahandon  this 
idea,  or  give  the  word,  usually  rendered  "sojourner" 
(Heb.  ioshabh,  Septuagint,  paroihos)  in  this  connec- 
tion, a  new  and  unheard-of  meaning  (the  reading,  a 
"sojourner"  shall  not  eat  of  the  passover,  and 
"  when  a  stranger  shall  sojourn,"  etc.,  then  he  may,  is 
too  transparent)  ;  and  so  they  rendered  it  "  foreigner  " 
in  the  45th  verse,  instead  of  the  usual  rendering, 
"  sojourner,"  and  preserved  an  appearance  of  cor- 
rectness, and  thereby  their  theory,  and  only  preserved 
it  by  such  means. 

They  resort  to  another  expedient  in  Lev.  xxv,  6, 
45,  and  render  this  same  word  (toshalh,  Hebrew — 


INCONSISTENCIES   IN   RENDERING.  31 

paroikosj  Septuagint)  "  stranger,"  to  escape  the  ex- 
pressions sojourner  that  sojournethj  and  children  of  so- 
journers  which  do  sojourn.  What  such  a  collocation  of 
terms  would  mean,  would  be  a  question  not  easily 
answered.  Only  in  these  three  instances  do  our 
translators  depart  from  the  usual  rendering  of  the 
Hebrew  word  toshahh;  and  such  a  forced  departure 
from  the  usual  rendering  in  this  vital  point,  the  ordi- 
nance of  the  passover,  proves^  conclusively,  that  the 
common  rendering  of  the  word  toshahh,  by  the  term 
"  sojourner,"  is  incorrect  —  driven  to  read  first 
*' stranger"  and  then  **  foreigner,"  instead  of  "so- 
journer," hy  a  theory. 

You  may  render  the  Hebrew  word  toshahh,  "  so- 
journer," "  stranger,"  "  foreigner,"  and  by  as  many 
more  terms  as  you  choose :  yet  it  does  not  change 
the  fact,  that  while  the  Jews  read  their  law  from 
year  to  year,  century  after  century,  that  the  class 
of  persons  which  you  designate  by  so  many  names, 
to  them  the  name  defined  a  class  of  persons  outside 
the  Jewish  Church ;  and,  I  may  say,  not  citizens  of 
the  Hebrew  commonwealth.  They  always  read  a 
toshahh  shall  not  eat  of  it  (the  passover,  Ex.  xii,  45). 

Again,  circumcision  was  the  sign  and  seal  of  a 
covenant  of  promise  "to  you  and  youi'  children," 
the  token  in  their  flesh  of  God's  covenant  with 
them  as  his  people  and  his  seal — God's  pledge  to 
him  that  kept  the  covenant,  that  God  would  fulfill 
the  terms  of  that  covenant,  in  making  sure  to  him 


32  INCONSISTENCIES    IN    RENDERING. 

the  promises  contained  in  that  covenant;  that  is,  a 
covenant  relation  was  proffered  '•  to  you  and  your 
children" — "thou  and  thy  seed  after  thee  in  their 
generations  "  (Gen.  xvii,  9)  ;  and  the  man  that  kept 
the  covenant  in  its  requirements,  was  entitled  to  all 
promised  in  the  covenant.  God  made  a  covenant 
with  Abraham,  and  extended  its  privileges  "  to 
his  seed  after  him  in  their  generations  " — the  Jewish 
nation  only.     (See  Chart,  sec.  YI.) 

Again,  if,  the  expression,  "  Ana  when  a,  stranger 
shall  sojourn,"  etc.  (Ex.  xii,  48),  describ©i  a  transi- 
tion of  one  of  the  people  of  the  land  to  the  people 
of  the  congregation,  then,  of  course,  the  expression, 
and  when  a  son  of  outland  "  shall  sojourn  (come  to 
dwell  among  you),  let  all  his  males  be  circumcised," 
etc.,  could  never  occur.  Such  an  expression  never  occurs 
in  the  Bible.  On  the  other  hand,  the  Hebrew  word 
ger  in  this  connection,  is  always,  in  the  Se2:)tuagint, 
rendered  proselutos;  and  this  Greek  term  is  always, 
in  the  New  Testament,  rendered  proselyte;  if  both 
these  renderings  are  correct  Ex.  xii,  48,  should 
read :  And  when  a  proselyte  shall  sojourn,  etc. 
If  Alexander  is  correct,  the  only  person  that  could 
be  said  to  "sojourn,"  never  did  —  is  never  said  to 
sojourn,  in  the  Bible;  on  the  other  hand,  if  the 
rendering  of  the  Hebrew  word  ger  by  the  term 
proselutos,  by  the  LXX,  is  correct,  and  if  our  ren- 
dering of  that  term  in  the  New  Testament  is  cor- 
rect; then  the  proselyte — a  person  that  could  not  be 


INCONSISTENCIES   IN    RENDERING.  33 

said  to  sojoitrn,  is  the  only  person  that  is  said 
to  sojourn,  in  the  Bible !  In  sJiort,  the  one  that 
could,  never  did;  and  the  one  that  could  not,  only  did. 
Hence,  agahi,  the  action  expressed  in  the  verb  in  the 
48th  verse,  rendered  ''  shall  sojourn,"  being  entirely 
out  of  place,  u  an  incorrect  rendering. 

Alexander's  rendering  utterly  disjoints  the  pres- 
ent reading  of  the  whole  passage.  Our  translators 
must  give  the  word  toshahh  in  the  45th  verse,  an  un- 
heard-of meaning,  to  preserve  a  show  of  consis- 
tency in  their  rendering  of  the  passage.  Then  what 
does  it  mean  f 

The  ordinance  they  received  signifies  regeneration. 
For  he  is  not  a  Jew  which  is  one  outwardly ;  neither 
is  that  circumcision  which  is  outward  in  the  flesh. 
But  he  is  a  Jew  which  is  one  inwardly,  and  circum- 
cision is  that  of  the  heart,  in  the  spirit  and  not  in 
the  letter,  whose  praise  is  not  of  men  but  of  God 
(Eom.  ii,  28,  29).  The  ordinance  (circumcision)  by 
the  reception  of  which  persons  were  formally  ad- 
mitted to  the  congregation,  was  expressive  of  more 
than  the  formation  of  a  carnal  relation.  The  Jew 
himself  was  "  not  a  Jew  who  was  only  one  outward- 
ly ;"  "  which  say  they  are  Jews  and  are  not,  but  are 
of  the  synagogue  of  Satan."  It  w^as  the  distinctive 
token  in  their  flesh,  by  divine  aj^pointment,  of  a 
peculiar  people,  whose  heart  j^rompted  them  to  move 
m  all  their  actions,  out  of  regard  to  the  jDraise  of 
God  rather  than  the  praise  of  men.     "  For  we  arc 


34  RENDERINGS   OF    THE   LXX. 

the  circumcision — the  regenerate — which  worship  God 
in  the  spirit,  and  rejoice  in  Christ  Jesus,  and  have 
no  confidence  in  the  flesh."  The  Bible  defines  cir- 
cumcision as  signifying  regeneration,  and  its  recep- 
tion is  the  profession  of  such  a  state  of  heart,  and 
thereby  the  receiver  is  formally  united  with  God's 
people,  just  as  baptism  is  a  profession  of  our  faith  ; 
and  upon  our  receiving  it,  we  are  known  as  belong- 
ing to  the  Church.  The  ordinance  of  circumcision 
and  baptism  mean  precisely  the  same  thing — "  the 
putting  ofi'  the  body  of  the  sins  of  the  flesh." 

But  let  this  suffice,  and  let  us  see  what  we  have 
toward  a  new  rendering. 

The  Hebrew  of  the  expression,  "  stranger  shall 
sojourn,"  in  the  48th  verse,  is  ger  yagur;  or,  ger  will 
gurize ;  better,  ger  will  act  the  ger  (whatever  such  an 
expression  may  mean).  If  ger  means  "stranger," 
then,  according  to  the  analogy  of  other  languages, 
the  idea  ought  to  be  conveyed  in  the  expression, 
when  a  stranger  shall  strangerize.  The  Septuagint  has 
prosehtos,  which  has  been  rendered  proselyte  (see 
Acts  xiii,  43) ;  and  then  we  would  have — and  when  a 
proselyte  shall  strangerize  ! 

But  in  one  instance  (Num.  xv,  14), the  expression, 
ger  yagur,  is  rendered  in  the  Septuagint  pr^osehifos 
prosgenefai — pros,  "  over  and  above,"  and  genetai, 
"to  be  born."  (See  Donegan,  or  Liddell  &  Scott's 
Greek  Lexicon.)     And  when  a  ger — proseliitos  shall 


RENDERINGS   OF   THE   LXX.  35 

be  born  over  and  above — shall  "  be  born  again," 
etc. 

It  only  remains  to  determine  the  meaning  of  the 
Hebrew  word  ger^  which  the  LXX  render,  uni- 
formly in  this  connection,  by  the  term  proselutos. 
The  meaning  is  plainly  inferable  from  the  43d 
verse.  If  "  any  son  of  outland  shall  not  eat  of  it," 
you  can  have  no  other  expression  for  those  who 
might  eat  of  it  than  landhorn;  and  then  we  read, 
any  $on  of  outland  shall  not  eat  of  it  (43)  ;  and  (48) 
when  a  landhorn  shall  he  horn  again  upon  receiv- 
ing an  ordinance  expressive  of  a  new  birth — which 
is  defined  as  meaning  regeneration ;  then  he  shall 
draw  near  and  keep  it,  for  no  uncircumcised  land- 
horn (non-  professing  ger — proselutos')  shall  eat  of  it. 

Again,  we  get  the  meaning  from  the  term  ^rose- 
lutos,  derived  from  the  Greek  verb  proserchomai, 
which  means,  "come  to  you" — "your  come"  (see 
Liddell  &  Scott's  Greek  Lexicon) ;  but  "  your  come  " 
were  hy  hirth: — a  Moabite  and  Ammonite  of  the 
tenth  generation,  an  Edomite  and  Egyptian  of  the 
third  generation,  were  your  come  hy  hirth.  (See 
Special  Eeasons,  Deut.  xxiii,  3-8).  And  when  such 
a  ger — proselutos,  landhorn — shall  be  born  again,  all 
the  males  to  him  being  circumcised — receiving  the 
ordinance  expressive  of  regeneration,  then  he  was 
held  as  being  in  covenant,  and  in  the  khahal,  ecclesia, 
Church  of  the  Lord,  and  drew  near  and  kept  the 
passover.     The  emigrant — parent,  children,  grand- 


36  DEFINITIONS. 

children,  and  great-grandchildren — all  who  came 
into  the  holy  land,  were  sons  of  ouiland,  of  the 
peoples  of  the  lands — "  of  the  nations  who  shall  not 
enter  thy  congregation  " — hhahal — ecclesia — Church — 
"visiting  the  iniquity  of  the  fathers  upon  the  chil- 
dren, unto  the  third  and  fourth  generation  of 
them  that  hate  me"  (Ex.  xx,  5) — all  emigrants  of 
image-worshiping  nations  "bare  their  iniquity" 
— shall  not  enter  thy  congregation ;  but  not  so 
their  children,  "  which  they  begat  in  your  land  " 
(Lev.  XXV,  45).  Such  children  were proselutos,  "your 
come  by  birth  in  your  (holy)  land,"  and  under 
your  protection — government  (ger,  proselutos  in  thy 
gates),  were  called  "  the  people  of  the  land,"  and 
upon  their  own  voluntary  act  (^geryagur)  declaring, 
or  professing  «,  new  birth,  and  receiving  an  ordi- 
nance defined  as  meaning  regeneration,  they  be- 
came one  of  the  people  of  the  congregation — Church  of 
the  Lord. 

The  LXX  then  mean,  in  rendering  the  Hebrew 
word  ger  by  the  Greek  word  proselutos,  your  come  by 
hirth  in  your  land  (full  expression)  in  thy  gates 
under  your  government — separated  unto  your  na- 
tion, having  no  dealings  with  the  nations  or  peoples 
of  the  lands. 

Upon  the  law  given  in  respect  to  the  Edomites 
and  Egyptians,  viz. :  "  Thou  shalt  not  abhor  an 
Edomite,  for  he  is  thy  brother ;  thou  shalt  not  abhor 
an  Egyptian,  because  thou  w^ast  a  ger  in  his  land  ; 


DEFINITIONS.  37 

the  children  that  are  begotten  of  them  shall  enter 
into  the  congregation  —  khahal — ecclesia — Church — 
of  the  Lord  in  the  third  generation  j"  I  observe 
that  Israel  having  been  a  ffer  in  the  Egyptians' 
land,  and  Edom  (Esau  and  Jacob  were  brethren) 
and  Israel  being  brethren,  in  a  remote  sense,  the  for- 
mer held  a  relation  to  Israel  approaching  to  that  of 
brother  who  might  enter  the  congregation  (observe 
not  every  brother  might  enter  the  congregation); 
and  hence  the  third  generation,  the  grandchildren  of 
such  emigrants  were  not  held  as  sons  of  outland  (see 
Ex.  xii,  43)  or  "  peoples  of  lands;"  and  being  joined 
to  Israel — taking  the  oath  of  allegiance,  as  we 
would  say — and  although  born  abroad,  yet  for  the 
reasons  given,  were  treated  as  landborn — ^er — prose- 
lutos,  and  such  a  ger,  upon  being  born  again  and 
circumcised,  entered  the  congregation  and  kept 
the  passover.  All  the  congregation  of  Israel  shall 
keep  it  (Ex.  xii,  47). 

I  here  draw  an  inference :  Israel  being  a  ger  in 
the  Egyptians'  land  and  a  brother  of  the  Edoraite, 
were  considerations  of  equal  force  —  each  might 
"  enter  the  congregation  of  the  Lord  in  their  third 
generation."  To  the  first  and  second  generation — 
the  non-privileged  of  Edom — the  term  brother  was 
applied ;  but  the  being  a  ger  in  the  Egyptians'  land, 
was  a  consideration  of  equal  force.  The  Egyptian 
was  to  be  treated  as  the  Edomite,  "  thy  brother," 
who  was   even   called   a  brother   before  the  third 


38  DEFINITIONS 

generation,  and  certainly  the  title  should  not  be 
denied  to  the  third  generation  of  each  in  the  land, 
to  one  of  whom  it  had  been  applied  previously,  and 
to  the  other  a  term  equivalent  to  the  term  "  thy 
brother."  And  when  a  ger  (who  was  a  brother) 
yogur — will  act  the  ger^  etc.  (Ex.  xii,  48) — a  proselutos 
— "  your  come  by  birth  in  your  land,"  shall  be  horn 
agairij  etc. 

By  the  law  given  in  respect  to  the  Moahites  and 
Ammonites^  "  An  Ammonite  or  Moabite  shall  not 
enter  into  the  congregation  —  hhahal  —  ecclesia  — 
Church — of  the  Lord,  even  to  their  tenth  genera- 
tion shall  they  not  enter  into  the  congregation — 
hhahal — ecclesia — Church — of  the  Lord  forever:  Be- 
cause they  met  you  not  with  bread  and  water  in  the 
way  when  ye  came  forth  out  of  the  land  of  Egypt,  and 
because  they  hired  against  thee  Balaam  the  son  of 
Beor  of  Pethor  of  Mesopotamia,  to  curse  thee.  Never- 
theless the  Lord  thy  God  would  not  hearken  unto 
Balaam;  but  the  Lord  thy  God  turned  the  curse  into 
a  blessing  unto  thee,  because  the  Lord  thy  God 
loved  thee.  Thou  shalt  not  seek  their  peace  nor  their 
prosperity  all  thy  days  forever''  (Deut.  xxiii,  3-G).  I 
observe  that  this  last  injunction,  shall  not  seek  their 
peace^  was  that  "  commanded  by  the  prophets " 
concerning  the  peoples  of  the  lands — nations^  and  there- 
fore emigrant  Moabites  and  Ammonites  were  held, 
for  ten  generations,  as  belonging  to  the  nations — 
as  peoples   of  the  lands;  and  although  man}'  of  them 


39 

were  born  in  the  (holy)  land,  they  were  held  as  sons 
of  outland,  and  such  never  entered  the  congregation 
of  the  Lord.  The  people  of  the  congregation  were 
made  up  of  the  people  of  the  land  (landborn),  and 
those  reckoned  as  such.  "  And  now,  O  our  God, 
what  shall  we  say  after  this?  for  we  have  forsaken 
thy  commandments,  which  thou  hast  commanded  us 
by  thy  servants  the  Prophets,  saying,  the  land  unto 
which  ye  go  to  possess  it,  is  an  unclean  land  with 
the  filthiness  of  the  peoples  (plural)  of  the  lands 
(Septuagint,  peoples  of  nations)  ;  with  their  abomina- 
tions which  have  filled  it  from  one  end  to  another 
with  their  uncleanness.  Now,  therefore,  give  not 
your  daughters  unto  their  sons;  neither  take  their 
daughters  unto  your  sons,  nor  seek  their  peace  nor 
wealth  forever  (Ezra  ix,  10-12).  The  then  existing 
generations  of  Israel  ("  all  thy  days  forever  ")  shall 
not  seek  their  peace  nor  prosperity  (Moab  and  Ammon), 
even  of  their  children,  which  "  they  begat  in  your 
land,"  "  to  their  tenth  generation." 

The  line  of  positive  prohibition  then  ran  as  follows : 
All  emigrants  were  "  peoples  of  the  lands,"  from 
whom  ''  the  people  of  Israel  separated  themselves  " 
(Ez.  ix,  1),  sons  of  outland  who  shall  not  eat  of  it 
(the  passover,  Ex.  xii,  43),  from  whom  "  the  seed  of 
Israel "  "  separated  themselves "  (Neh.  ix,  2),  and 
who  themselves  are  represented  as  complaining, 
"  The  Lord  hath  utterly  separated  me  from  his 
people"  (Isai.  xlvi,  3).     All  these  were  of  the  na- 


40  DEFINITIONS,    ETC. 

tions  —  "  Gentiles,"  not  of  the  Jewish  nation, 
"  aliens  from  the  commonwealth  of  Israel  and 
strangers  from  the  covenants  of  promise,"  under 
that  dispensation;  to  whom  were  no  covenant  pro- 
mises, they  were  a  people  not  my  people.  "For  she 
hath  seen  that  the  heathen — nations  (Hebrew,  goyim, 
Septuagint,  ethnea)  entered  into  her  sanctuary 
whom  thou  didst  command,  that  they  should  not 
enter  into  thy  congregation"  (Hebrew,  khahal,  Septu- 
agint, ecclesia) — Church  (Lam.  of  Jer.  i,  10). 

Except  (a)  for  special  reasons,  as  above,  the  third 
generation  of  an  emigrant  family  of  Egypt  or 
Edom,  were  not  held  as  "peoples  of  the  lands" — 
*' sons  of  outland" — "utterly  separate" — not  held 
as  of  a  foreign  nation,  but  it  was  commanded  that 
"  the  children  begotten  of  them  shall  enter  the 
congregation  {khahal — ecclesia — Church)  of  the  Lord 
in  their  third  generation"  (Deut.  xxiii,  8) ;  shall  (be 
permitted  to)  enter  in  their  third,  etc. 

Except  (b)  for  special  reasons,  as  above,  an  emi- 
grant family  of  Moab  and  Amnion  and  their  chil- 
dren, even  "  which  they  begat  in  your  land,"  were 
held  as  "  sons  of  outland,"  "  peoples  of  the  lands." 
(Compare  Deut.  xxiii,  6,  and  Ezra  ix,  10-12.)  They 
were  held  as  sons  of  outland  of  whom,  to  the  tenth 
generation,  it  was  commanded,  as  of  the  nations 
(Lam.  i,  10),  that  they  shall  not  enter  the  congrega- 
tion (Hebrew,  khahal,  Septuagint,  ecclesia — Church) 


DEFINITIONS,    ETC.  41 

of  the  Lord  (Deut.  xxiii,  3) ;  shall  not  (be  permitted 
to)  enter  till  their  tenth,  etc. 

Excef>t  (c)  it  would  seem  that  the  Canaanites, 
whom  Israel  was  required  to  destroy,  were  to  bo 
held  in  greater  abhorrence  than  even  Moab  and 
Ammon  (hence  the  expression,  "  nations  round 
about" — Lev.  xxv,  44 — not  of  those  nations  in 
whose  land  Israel  dwelt);  if  so,  they  bare  their 
iniquity — their  seed  were  to  be  held  in  perpetual 
abhorrence  by  Israel  under  that  dispensation.  Of 
them  (the  seven  nations),  "  thou  shalt  save  alive 
nothing  that  breatheth"  (Deut.  xx,  16);  while  they 
might  make  peace  with  the  cities  very  far  off  from 
them,  which  are  not  of  the  cities  of  these  [seven] 
nations  (Deut.  xx,  10,  15).  Solomon  asks  God  to 
hear  the  prayer  of  the  nokri  that  comes  from  a  far 
off  country  (2  Chron.  vi,  32;  1  Kings  viii,  41). 
When  "  the  iniquity  of  the  Amorite  was  full,"  they 
would  seem  to  have  been  given  over  to  Satan* 

Finally:  I  observe  further,  upon  the  word 
yagur  (Ex.  xii,  48),  that  we  have  no  word  the 
equivalent  of  this,  in  modern  English — as  Dr. 
Alexander  observes,  in  selecting  the  old  word, 
outland,  to  represent  the  Hebrew  word  nekar — nor 
have  we  the  counterpart  of  the  word  outland  in  the 
word  landborn  (ger),  free  from  objections.  I  therefore 
only  attempt  an  approximation.  And  when  a  ger — 
proselutos  (brother  in  a  national  sense — born  within 
4 


42  DEFINITIONS,    ETC. 

the  nation,  and  therefore  in  a  sense  a  child  of  the 
nation),  yagur — will  act  the  ger  (none  but  a  ger  acted 
the  ger — it  was  the  peculiar  privilege  of  one  born 
in  the  holy  land — within  the  nation,  to  whom  was 
proffered  a  covenant  relation — to  hold  that  relation, 
declare  a  new  birth,  and  receive  an  ordinance — "  a 
token  in  their  flesh  of  a  covenant  relation") — will 
act  in  reference  to  the  privileges  to  which  by  birth 
he  is  entitled — claim  his  birthright — the  privilege 
of  covenanting  with  Jehovah — when  "your  come" 
Dy  birth,  as  thus  defined,  shall  "be  born  again" — 
when  a  ger  icill  act  the  ger  (a  tree  is  known  by  its 
fruits,  men  are  to  be  known  by  their  actions)  ;  the 
landborn  comes  forward  and  declares  his  desire  to 
enter  into  covenant  with  Jehovah ;  and  upon  receiv- 
ing that  ordinance  which  means  regeneration,  then 
he  was  to  be  held  as  in  covenant  with  God,  l»y  his  own 
act,  and  it  was  a  token  in  his  flesh  of  **  the  cove- 
nant betwixt  me  and  you,"  a  sign  to  him  of  duties 
to  be  done,  and  a  "  seal"  which,  those  duties  done, 
God  would  ever  acknowledge  as  the  seal  of  his 
covenant,  and  the  bearer  entitled  to  the  promises 
of  that  covenant.  Upon  thus  doing  and  thus 
formally  binding  himself  in  covenant  by  his  own 
act,  every  male  to  him  being  circumcised,  then 
shall  he  draw  near  and  keep  it,  and  he  shall  be  as 
the  "Hebrew  of  the  Hebrews"  of  the  land  (not 
homeborn — they  were  both  homeborn  and  "  born 
again;"  but  one  was  "  of  the  stock  of  I&rael,"  the 


#' DEFINITIONS,    ETC.  43 

other  of  the  stock  of  the  nations — Gentile  stock,  or 
lineage)',  for  no  uncircumcised  (ger — proselutos  — 
brother)  shall  eat  thereof  (Ex.  xii,  48). 

Briefly,  then,  I  have  indicated  what  I  hope  to 
make  plain  in  the  following  Chart  and  annexed 
pages;  and  I  ask  the  indulgence  of  my  readers,  in 
my  attempt  to  travel  a  path  little  trodden  in 
modern  times,  for  all  imperfections  of  style,  poverty 
of  expression,  and  the  peculiar  phraseology  adopted, 
which,  in  my  view,  was  necessary  to  the  proper 
presentation  of  the  subject,  owing  to  the  want  of 
equivalents  in  the  English  language,  with  which  to 
give  the  force  of  the  original. 


CHART. 


SECTION  I.— ELEMENTARY. 


2.  And  this  is  the  manner  of  the  relea.-!e ;  every 
creditor  that  lendeth  aught  unto  his  neighbor  shall 
release  it;  he  shall  not  exact  it  of  his  neighbor  or  of 
his  brother,  because  it  is  the  Lord's  release 


...thou  mayest  exact  it  again,  but  that  which  is 
thine  with  thy   brother,   thine  band  shall  release  ^ 
(Deut.  xv). 


19.  Thou  shalt  not  lend  upon  usury  to  thy  brother, 
usury  of  money,  usury  of  victuals,  usury  of  any 
thing  that  is  lent  upon  usury , 


...thou  mayest  lend  upon  usury,  but  unto  thy 
brother  thou  shalt  not  lend  upon  usury;  that  the 
Lord  thy  Grod  may  bless  thee  in  all  that  thou  set- 
test  thine  hand  to  in  the  land  whither  thou  goest 
to  possess  it  (Deut.  xxiii). 


..3.  Of  a  foreigner 
(Heb.  noJcri,  Sept.  aUo- 
trion) 


..20.  Unto  a  stranger 
(Heb.  nokri,  Sept.  aUo- 
trion) 


[Ittai  the  Gittite  and 
Ruth  the  Moabitess 
were  wo^rt  and  nolcriah, 
which  words  in  these 
and  ten  or  twelve  other 
instances,  the  LXX 
render  a;enos  and  xenea — 


*  The  object  of  the  following  Chart  is  to  separate  and  show  the  relations  of 
thne  classes  of  persons^  which  the  Hebrews  called  "  the  people  of  the  congrega- 
tion," "the  people  of  the  land,"  and  "  the  peoples  of  the  lands.''  The  gen- 
eral plan  is  to  place  in  opposite  columns  the  names  which  designate  persona 
as  belonging  to  particular  classes,  and  what  is  said  of  them,  and  where  it 
seemed  necessary,  these  are  italicized.  Where  two  classes  are  spoken  of  in  the 
same  connection,  the  transition  of  the  narratiye  from  one  column  to  another, 
ia  indicated  by  leaders  or  dotted  linet. 


46 


CHART. 


15.  Thou  slialt  ia  any  wise  set  him  king  over 
thee,  whom  the  Lord  thy  God  shall  choose ;  one 
from  among  thy  brethren  shalt  thou  set  king  over 
thee  :  thou  mayest  not  set  [over  thee 


25.  If  thou  lend  money  to  any  of  my  people  that 
is  poor  by  thee,  thou  shalt  not  be  to  him  as  a 
usurer;  neither  shalt  thou  lay  upon  him  usury 
(Ex.  xxu). 


7.  I  rebuked  the  nobles,  and  the  rulers,  and 
said  unto  them,  ye  exact  usury,  every  man  of  his 
brother  (Neh.  v). 

7.  In  thee  have  they  set  light  by  father  and 
mother ;  in  the  midst  of  thee  have  they  dealt  by  op- 
pression with  the  stranger — ger — proselutos  :  in  thee 
have  they  vexed  the  fatherless  and  widow. 

12.  In  thee  have  they  taken  gifts  to  shed  blood  > 
thou  hast  taken  usury  and  increase,  and  thou  hast 
greedily  gained  of  thy  neighbors  by  extortion,  and 
hast  forgotten  me,  saith  the  Lord  God. 

29.  T/ie  people  of  the  land  have  used  oppression 
and  exercised  robbery,  and  have  vexed  the  poor  and 
needy  ;  yea  they  have  oppressed  the  stranger — gei; 
proselutos — wrongfully  (Ez.  xxii). 


4.  And  if  the  people  of  the  land  do  any  ways  hide 
their  eyes  from  the  man,  when  he  giveth  of  his 
seed  unto  Molech,  and  kill  him  not : 

5.  Then  I  will  set  my  face  against  that  man,  and 
against  his  family,  and  will  cut  him  off,  and  all  that 
go  a  whoring  after  him,  to  commit  whoredom  with 
Molech,  from  among  their  people  (Lev.  xx). 


Neighbors — brotfiers — my  people — people  of  the  land 
— ger— proselutos. 


25.  What  thinkest  thou  Simon  ?  Of  whom  do  the 
kings  of  the  earth  take  custom  or  tribute  ?  Of  their 
own  children  or ,-. 

..26.  Peter  saith  unto  him 


xenoi,  from  the  cove- 
nants of  promise  (Eph. 
ii,  12).] 

...a  stranger  (Heb.  no- 
kri,  Sept.  allotriou), 
since  he  is  not  thy  bro- 
ther]— (Deut.  xvii). 

2.  The  seed  of  Israel 
separated  themselves 
from  all  strangers— 
benei  nehar  (Neh.  ix). 


I,  2.  Have  not  sep- 
'^  larated  themselves  from 
the  peoples  of  the  lands 
— holy  seed  have  ming- 
led themselves  with  the 
peoples  of  the  lands; 
taken  their  daughters 
for  themselves  and  sons 
—the  hand  of  the  prin- 
ces hath  been  chief  in 
this  trespass  (Ez.  ix). 

26.  Nevertheless  even 
him  (Solomon)  did  out- 
landish (Heb.  nekanoth, 
Sept.  allotriai)  women 
cause  to  sin  (Neh.  xiii,). 

3.  The  Lord  hath  ut- 
terly separated  me  {Jben 
nekar)  from  his  people 
(Isai.  Ivi). 

[Hence,  Dr.  Alexan- 
der renders  ben  nekar, 
son  of  outland — son  of 
foreign  parts.  (See 
Alex,  on  Ps.  xviii,  44, 
45;  also,  on  Isai.  Ixii, 
8)]. 


Son  of  outland— peop- 
les of  the  lands— foreign- 
ers and  strangers  {xenoi) 
from  the   covena7its    of 


promise. 

of  allotrion?. 


.  of  allotrion. 


SECTION 


-ELEMENTARY. 


47 


. .  .  Jesus  saith  then  are  the  children  free  (Matt, 
xvii). 

Children. 

35.  [And  if  thy  brother  (a  ger  and  toshahh,  Sept. 
prosdutos  and  paroikos),  a  " proseljte  of  habita- 
tion," wax  poor  and  his  hand  faileth  with  thee, 
then  thou  shalt  relieve  him  that  he  may  live  with 
thee]. 

36.  Take  thou  no  usury  of  him  or  increase  ;  but 
fear  thy  God ;  that  thy  brother  may  live  with  thee. 

37.  Thou  shalt  not  give  him  thy  money  upon  us- 
ury, nor  lend  him  thy  victuals  for  increase  (Lev. 
xxv). 

[That -a  ger—prosdutos  was  a  brother,  see  page  37. 
There  are  two  classes,  plainly  distinguishable 
here  among  the  children  or  brothers,  as  opposed  to  .  . 


Foreigners. 


. . .  viz.:  thou  and  the  ger  and  toshabh  ("  proselyte 
of  habitation  ") ;  and  the  foi-mer  must  relieve  the 
latter,  and  not  lend  to  him  upon  usury;  but  he 
might  lend  to  the  foreigner  upon  usury.  (See 
above.)  Hence  the  ger  and  toshabh  was  not  a  for- 
eigner, but  yet  a  distinct  class  from  thou]. 


Thou. 

43.  Now  when  the  ft 
congregation  (syna-  ** 
gogue,  Greek)  was  brok-  „ 
en  up,  many  of  tlie  ^ 
Jews  and  religious  pro- 
telutoi  followed  Paul, 
etc.  (Acts  xiii).  "^ 


**  Prosdyte  of  Habila 
tion.'* 


.  . .  the  noJcri  of  the 
Hebrews,  or  allolrion  of 
the  Greeks 


33.  And  he  shall  "^ 
make  an  atonement  for 
the  holy  sanctuary,  and  C! 
he  shall  make  an  atone-  0 
ment  for  the  tabernacle  * 
of  the  congregation,  ^ 
and  for  the  altar,  and  m 
he  shall  make  an  atone-  m 
ment  for  the  priests,  • 
and  for  all  the  people  of 


Foreigner. 

46.  Then  Paul  and 
Barnabas  waxed  bold, 
and  said,  it  was  neces- 
sary that  the  word  of 
God  should  first  have 
been  spoken  to  you : 
but  seeing  ye  put  it 
from  you,  and  judge 
yourselves  unworthy  of 
everlasting  life,  lo,  wa 
turn  to  the  Gentiles 
{Ethn.  nations). 

47.  For  so  hath  the 
■Lord  commanded  us, 
saying,  I  have  set  thee 
to  be  a  light  of  the 
Gentiles  {Ethn.  nations) 
that    thou  shouldst   be 


•18 


CHART. 


the  congregation  (Heb, 
khahal,  Sept.  ecdesia) — 
Oiurvh  (Lev.  xvi). 


Jews  and  religious 
proselutoi. 

Ye  shall  not  eat  of 
anything  that  dieth  of 
itself;  thou 


That  which  dieth  of 

itself  to  the  ger—Sapt. 
generally  proselutos — in 
thy  gates  you  shall  give 
it  and  he  may  eat  it 
(Deut.  xiv,  21). 

Unclean  —  irreligious 
•  prosdutos. 


,  .  thou  art  a  holy  people 
(Deut.  xiv,  21). 
Thou 


1-4 

«  . .  shalt  give  it  unto  the 

S  stranger— ^cr  —  in  thy 

p  gates,  that  he  may  eat 

it,  or 

t 

fiS  

s 

ti 


CLEAN. 
15.  And  every  soul  that 
oateth  that  which  died 
of  itself  [among  the 
azurah,  or  among  the 
ger],  he  shall  wash  his 
clothes  and  bathe  him- 
pelf  in  water,  and  be 
unclean  until  even 
(Lev.  xvii). 

The  ger  —  pro/^elutos, 
("  proselyte  of  rij^hte- 
ousness  ")  classed  with 
the  azurah. 


.  .  .  keep  it  (the  pass- 
OTer),  and  he  shall  be 
as  the  azurah  (Ex. 
xil).  Hence  the  ger 
classed  with  the  azurah, 
as  above,   was   the  re- 


Ger  —  proselutos  in 
thy  gate — "■proselyte  of 
tlie  gate.'' 

UNCLEAN. 

48.  And  if  a  stranger 
shall  sojourn  —^er  yagur 
— ger  will  act  the  ger, 
cross  the  line  between 
the  clean  and  tDicUan. 
The  LXX  render  once 
proselutos  pro.sgenetai 
(Num.  XV,  14).  Hence, 
And  if  a  ger — proselutos, 
landborn  shall  "  be 
born  again,"  all  the 
males  to  him  being  cir- 
cumcised, then  (he  shall 
cross  the  line  between 
the  clean  and  xmdean) 
he  shall  draw  near  and 


for  salvation,  unto  the 
ends  of  the  earth. 

48.  And  when  the 
Gentiles  {Ethn.  nations) 
heard  this,  they  were 
glad  (Acts  xiii). 

Gentiles  or  Nations. 


mayest  sell  it  unto 
an  alien  (Heb.  nokri, 
Sept.  allotrion),  for 


Nokri— allotrion— for 

eigner. 

Ben  nekar,  "  sons  of 
outland,"  —  emigrants, 
parents,  children, 

grandchildren,  and 

great  -  grandchildren  — 

third  and  fourth  gen- 
eration of  them  that 
hate  me." 

Except  (1),  Canaan 
was  reprobated  (cup 
of  her  iniquity  was 
full),  to  the  latest  geu- 
eration. 

Except  (2),  Moaband 
Ammon  were  to  be 
treated  as  ben  nekar, 
to  the  tenth  genera- 
tion. (See  Deut.  xxiii* 
3,4.) 


SECTION   I. — ELEMENTARY. 


49 


generaled,  circumcised 
ger — proselufos,  or  land- 
born  born  again. 

49.  One  law  ehall  be 
to  the  azurah  and  to 
the  gtr  hgar — ger  that 
ads  the  ger  in  your 
midst  (Ex.  xii).  ^ 

s- 

Because  you  were a 

Gar  or  garim  —  one  ^ 
acting  the  ger — none  but  *" 
a  landborn  is  said  to  ^ 
be  born  again. 


34.  Ag  the  azurah  of 
you  80  shall  b«  the  ger  ^ 
that  acts  the  ger  with  * 
you,  and  thou  shall  love 
him  as  thyself; ^ 


Thou  shall  love  thy  ^ 
neighbor  as  thyself  (roy-  p 
al  law).    (Lev.  xix,  18.)  g 


That  eats  shall  be  un- 
clean. 

(Ger)  and  toshabh, 
hgar  —  resident  land- 
born  born  again  (Lgt. 
XXV,  6). 


.  .  "  thy  brother,"  in  a 
limited  sense,  already 
(Jacob  and  Esau  were 
brethren.) 

.  a  ger — landborn  in  the 
Egyptians'  land;  born 
and  grew  up  together 
in  the  same  land,  and 
therefore  not  strictly 

5.  And  Pharaoh  said 
the  people  of  the  land 
are  many,  and  ye  make 
them  rest  from  their 
burdens  (Ex.  v). 

.  .  for  ye  were  gerim 
(plural)  ( proselidoi. 
Sept.)  in  the  land  of 
Egypt  (Lev.  xix). 

Thou  Shalt  not  hate 
thy  brother  in  thine 
heart  (Lev.  xix,  17). 

Ger—proselutos—'^  your 
come  by  birth  in  your 
lands  " — landborn. 

Between  the  so-called 
"proselytes  of  the  gate  " 
and  "  proselyte  of  habi- 
tation,'' I  know  of  no 
distinction,  unless  one 
dwelt  in  thy  gates  (wall- 
ed towns);  the  other 
in  the  country  or  vil- 
lages. 

Mayest  give  and  may 
eat. 

"  Proselyte  of  habi- 
tion,"  ger  and  toshabh 
(re.sident  landborn  — 
thy  brother  Lev.  xxv. 
35-37). 


Except  (3),-  Edomite 
and  Egyptian  to  the 
third  generation. 

Because  Edom  is 


.  .  ben  nekar — "  sons  of 
outland,"  one  to  the 
other — had  mingled  as 
a  people.  (See  Deut. 
xxiii,  7,  8.) 


Thou  shall  not  seek 
their  peace  nor  pro^er- 
ity  all  thy  days  forever 
— Moab  and  Ammon  to 
their  tenth  generation 
(Deut.  xxiii,  6). 

Nor  seek  their  peace 
or  tlieir  wealth  forever ; 
—peoples  of  the  lands 
(Ez.  ix,  11,  12). 


To  this  mayest  sell. 

Toshabh  (resident  for- 
eigner) sJuill  not  eat  the 
passover  (Ex.  xii,  45). 


50 


CHART. 


Neighbors. 

Brothers. 

Foreigners. 

irer    hgar. 

Ger. 

Nokri,  Hebrew. 

Proselutos  prosheim.  or 
prosdth.  or  prosporeu  etc. 
Nation  within  a  nation. 

Proselutos. 
Nation. 

fi 

Allotrion,  Greek  of  tha 
Sept. 

Nations. 

ThepeopU  of  the  congrc' 
gation. 
Landborn,  horn  again. 

Si 

The  people  of  the  land. 
Landborn. 

The  peoples  of  the  landf 
Sons  of  outland. 

Bom  of  the  Spirit. 

Born  in  the  land. 

Born  abroad. 

THIS  SHALL  KEEP, 

.  .  47.  All  the  congrega- 
tion (Heb.  gadath,  Sept. 
eynagogue)  of  Israel 
shall  keep  it 


WHEN   THIS   WILL    DO, 

ETC..  THEN 


..48.   And  when  a  ^er 

— proselutos  —  landborn 
fS  (brother)  shall  be  born 

*  again  I  and   will   keep 

*  the  passover  to  the 
^  Lord,  let  all  his  males 
♦*  be     circumcised,      and 

BE  SHALL  KEEP,         *  then  let  him 

.  . .  come  near  and  keep 

it,  and  he  shall  be   as    * 

the  Hebrew  of  the  Heb-    *"     until  he  do,  never, 

rewB  of  the  laud m  •  •  •  ^^^    ^^    uncircum- 

cised   ger — proselutos — 

landborn  (brother)shall 

-  eat  thereof. 

^  

.  .  49.  One  law  shall  be  ' 

to  the  Hebrew  of  the 
Hebrews  and  to  the 
landborn  born  again  in 
your  midst  (Ex.  xii). 


this  shall  never  ;  * 
43.  Any  son  of  out- 
land shall  not  eat  of  it 
(the  passover) -. 


A  dweller,  resident 
foreigner  (toshabh,  Heb- 
rew —  paroikos,  Sept.) 
shall  not  eat  of  it  (Ex. 
xii,  45) 


[Now,  therefore  (the 
Middle  Wall  of  Parti- 
tion being  broken 
down)  ye  are  no  more 
strangers  zenoi  ("  xenoi 
from  the  covenants  of 
promise  ")  and  paroikoi 
— dwellers  (resident 
foreigners),  but  fellow- 
citizens  with  the  saints, 
and  of  the  household  of 
God,  Eph.  ii,  12,  14,  19.] 


"  Logic  of  "  the  law  of  the  passover  "  traced  in  small  capitals. 

t  The  expresfiou,  ger  will  act  the  ger,  represents  the  original  better;  the 
man  becomiiig  a  ger  by  birth  in  the  land  and  choice  of  associations,  could  be- 
come a  member  of  the  congregation  by  his  own  act,  the  ordinance  be  received 
deriiiiiig  the  state  of  his  heart. 


SECTION    I. — ELEMENTARY. 


51 


22.  And  it  shall  come 

to  pass,  that  ye  shall  di- 

vide it  by  lot  for  an  in- 

heritance    unto     you, 

and    to    the    strangers 

that      sojourn      (gei-im 

H 

hgarim    Heb.,  plural — 

if 

proselutoia  tois  paroikou- 

« 

4 

sin,  Sept.— to  the  land- 

born     who    are     born 

M 

»• 

again)     among       you, 

IS 

9 

A 

ABRAHAM'S  TIME. 

which  shall  beget  chil- 

• 

... 

"Min  kol  ben  nekar— 

dren  among  you  :  and 

,* 

"descended    of »'     any 

they  shall  bo  unto  you 

,* 

S 

^ 

son  of  outland,  which 

as  the  azurah—Rehre-w 

• 

is  not  of  thy  seed  (Gen 

of       the        Hebrews — 

; 

P* 

xvii,  12). 

among  the  children  of 

A 

/ 

Pt 

Israel  ;  they  shall  have 

.* 

M 

inheritance    with    you 

A 

.* 

A 

among  the  tribes  of  Is- 

0 

y 

... 

"Min  eth  ben  nekar — 

rael. 

/ 

"descended     of    and 

23.  And  it  shall  come 

ft 

,* 

^ 

"separated     from"    a 

to  pass,   that   in  what 

.* 

son    of  outland    (Gen. 

tribe   the  stranger    so- 

A 

.* 

P 

xvii,  27). 

journeth  [gergar,  Heb. 

P 

/ 

M 

—prosduloon  en  toispro- 

u 

/ 

M 

aelutou,        Sept.  —  the 

,*    • 

landborn  is  born   again  p 

•    • 

— the     ger      acts     the  0 

;      / 

0 
Ml 

MOSES'   TIME. 

ger)  there  shall  ye  give 

p' 

•* 

..Min  eth  the  nations 

him     his    inheritance, 

•      *                  ,' 

round     about  —  "  des- 

eaith the  Lord  God  (Ez. 

n 

/    .* 

^ 

cended  of  "   and   "sep- 

xlvii). 

9 

•*    •* 

P 

arated   from"  the  na- 

[ But   every  servant 

A 

H 

tions  round  about  you 

of  a  man  (Ex.  xii,  4t) 

A 

,*  .*         ,• 

^ 

— not  of  thy  seed— not  of 

**  bought  for  money  ''] 

P 

'  /      .•* 

N. 

Canaan's  seed  (Lev.  xxv, 

—WHO  ?  So  far  as  such 

9' 

.*     .*' 

K 

44). 

tervants  were  not  of  Ab- 

V/ 

,• 

9 

9 

• 

raham's  seed 

♦•   , 

*.     And    also    of    the 
landborn)    children  .  . 

.  .  of  the  dwellers,  resi- 

dent   foreigners    (Heb. 

toshahhim—Se^t.  paroi- 

koi)  who 

. .  do  act  the  ger  with 

you  —  are  born  again 

with  you.,.. 

- .  And  (children)  of .  . 

.  .  their  (the  dwellers') 

families  which  they 

52 


CHART. 


begat  in  your  land, 

Lev.  XXV,  45,    (who  .  . 

.  .  do  act  the  ger  with 
you  —  are  "begotten 
again"     with      you) — 

*•  when    thou hast  circumcised  him 

^  then"  'Ex.  xii,  44)....  . 

..."  let  him  come  jg 
near  and  keep  it,  and  ^ 
he  shall  be  as  (the  chil-  ^ 
dren  of)  the  Hebrew  of  ^ 
the     Hebrews     of   the    " 

land ^  .  .  for  no  uncircumcis- 

ed     (gei proselutos  — 

'*  The  children  of  *^  landborn)  shall  eat  of 
promise  were  counted  ^  it,"  (the  passover,  Ex. 
for  the  seed."  Cj  xii,  48). 

"  If  children  (of  pro- 
mise), then  heirs."  g 

[And    ye    yourselves    g 
shall  make  them  inherit    9 
among  "  your  children  "  ^ 
after  you  .  .  .  and  over, 
your  brethren,  the  chil- 
dren of  Israel,  ye  shall    fi 
not  rule  one  (Israelite)    * 
over  another  (Israelite) 
with  rigor,    Lev.    xxv,    * 
46,]  ♦* 

Taking  the  oversight, 
. .  not  for  filthy  lucre, 
neither  as  being  lords 
over  God's  heritage  (I  ® 
Pet.  V,  2,  3) ;  for  one  is  ^ 
your  master  even  Christ 
and  all  ye  are  brethren 
(Matt,  xxiii,  8). 

The  Church  is'  (?od'« 
heritage,  and  he  who  led 
it  in  the  wilderness 
leads  it  now  ;  and  then, 
as  now,  one  is  your  mas- 
ter, even  Christ,  and  aU 
ye  are  brethren  1 1 


[The  ger  in  thy  gates 
was  an  unclean  person 
(Deut.  xiv,  21).  The 
hireling  whose  wages 
shall  not  remain  with 
thee  over  night . . of  the 
ger  in  thy  gates  (Lev. 
xix,  13  ;  Deut.  xxiv, 
14),  upon  being  born 
again,  and  united  with . 


.  .  household,  in   Israel 
by  receiving  the  ordin- 


[The  renderings,  giv- 
en in  this  column,  on 
the  previous  page,  are 
the  only  renderings 
that  can  be  given,  so 
that  those  renderings 
shall  be  consistent  with 
the  following  declara- 
tion on  this  page  :] 


Kol  hen  rieJcar — Any 
son  of  outland  shall  not 
eat  of  it  (the  passover, 
Ex.  xii,  43). 


The  seed  of  Israel 
separated  themselves 
from  the  sons  of  out- 
land (Neh.  ix,  2),  and 
the  people  of  Israel 
from  the  peoples  of  the 
lands  (Eira  ix,  1). 


Heathen  —  nation* 

(round  about)  entered 
into  her  sanctuary, 
whom  thou  didst  com- 
mand that  they  should 
not  enter  into  thy 
congregation  (khahal, 
Ueb. — ecclesia,  Sept.) — 
Church  (Lam.  i,  10). 


A  dweller,  resident 
foreigner  (Heb.  toshabh 
— Sept.  paroikos)  shall 
not  eat  of  it  (the  pass- 
over,  Ex.  xii,  45). 


SECTION    I. — ELEMENTARY. 


53 


ance  of  circumcision  at 
the  hands  of  the  head 
of  that  household,  be- 
came a  servant  '•bought 
with  money "  in  that 
household — a  child  of 
the  Spirit  but  not  of  the 
Uesh — a  proper  child  of 
a  spiritual  household.] 

8.  And  when  Asa 
heard  these  words,  and 
the  prophecy  of  Oded 
the  prophet,  he  took 
courage,  and  put  away 
the  abominable  idols 
out  of  all  the  land  of 
Judah  and  Beiijaniiu, 
and  out  of  the  cities, 
which  he  had  taken 
from  mount  Ephraim. 
and  renewed  the  altar 
of  the  Lord  that  Mas 
before  the  porch  of  the 
Lord. 

9.  And  he  gathered 
all  Judah  and  Benjam- 
in, and  the  strangers 
(garim,  Heb. — they  who 
act  the  ger — proselutous 
Urns  paroikounUis,  Sept. 
— laudborn  born  again) 
with  them  out  of  Eph- 
raim and  Manasseh, 
and  out  of  Simeon  :  for 
they  fell  to  him  out  of 
Isranl  in  abundance, 
when  Iheij  saw  that  the 
Lord  his  God  was  with 
him  (2  Chron.  xv). 

G.  But  they  said,  we 
will  drink  no  wine  ;  for 
Jonadab  the  son  of  Re- 
chab  our  father  com- 
manded us,  saying.  Ye 
shall  drink  no  wine, 
neither  ye,  nor  your 
sons  for  ever. 


2.  And  David  com- 
manded to  gather  the 
strangers  (gerim — prose- 
lutous, plural  —  land- 
borns)  that  were  in  the 
land  of  Israel,  and  he 
set  masons  to  hew 
wrought  stones  to  build 
the  house  of  God  (1 
Chron.  xxii). 


17.  And  Solomon 
numbered  all  the  stran- 
gers {tjerivi — proi^elul^us 
— landborns)  that  were 
in  the  land  of  Israel, 
after  the  numbering, 
wherewith  David  his 
father  had  numbered 
them ;  and  they  were 
found  a  hundred  and 
fifty  thousand  and  three 
thousand  and  six  hun- 
dred. 

18.  And  he  set  three- 
score and  ten  thousand 
of  them  to  be  bearers 
of  bui-dens,  and  four- 
score thousand  to  be 
hewers  in  the  moun- 
tain, and  three  thou- 
sand and  six  hundred 
overseers  to  set  the 
people  a  work  (2  Chron . 
ii). 


18.  For  the  Scripture 
saith.  Thou  shalt  notj 
muzzle  the  ox  that 
treadeth  out  the  corn. 
And,  the  laborer  is  wor- 
thy of  his  reward  (1 
Tim.  v). 


54 


CUAIIT. 


7.  Neither  shall  ye 
build  hou)<e,  nor  fow 
seed,  cor  plant  viuo- 
yard,  nor  havo  any  ; 
but  all  your  day3  ye 
shall  dwell  in  tents ; 
that  ye  may  live  man}- 
days  in  the  land  where 
ye  be  strangers  {garim, 
gex  acfers  —  landborn 
born  again,  Jer.  xxxv). 

17.  Then  shall  the 
lambs  feed  after  their 
manner,  and  the  waste 
places  of  the  fat  ones 
shall  strangers  {garim, 
who  act  the ger— landborn 
boni  again)  eat  (Isa.  5). 


13.  Woe  unto  him 
that  buildeth  his  house 
by  unrighteousness, 
and  his  chambers  by 
wrong;  that  useth  his 
neighbor's  service  with- 
out wages,*  and  giveth 
him  not  for  his  work 
(Jer.  xxii). 


■■'  Was  the  temple  built  by  unrighteousness,  its  chambers  by  wrong  ?  Any 
one  of  these  one  "  hundred  and  fifty  thousand  and  three  thousand  and  six 
hundred"  j/erjw,  Heb. — proselutous,  i^ept. — landborns  whose  wage*^  as  a  sakeer 
it  was  unlawful  to  retain  over  night  (Deut.  xxiv,  14)  might  become  more  than 
a  mJceer — hireling. 

The  head  of  a  family — a  ger  upon  acting  the  ger,  all  his  males  being  cir- 
cumcised (Ex.  xii,  48),  received  an  inheritance  in  the  tribe  in  whose  bounds  he 
professed  regeneration  (Ez.  xlvii,  23).     See  Chap.  IV. 

An  individual — a  ger  upon  acting  the  ger,  and  being  united  to  a  household 
by  the  reception  of  the  sign  of  a  perpetual  covenant. — "When  thou  hast  circum- 
cised him  "  (Ex.  xii,  44),  became  a  servant  {Miqnalh  l-eseph)  in  a  household,  and 
had  his  inheritance  in  the  family  where  he  professed  regeneration.  (See  Lev. 
XXV,  46  ;  also  Chap.  IV.) 


SECTION   II.— CITIZENS   AND   FOREIGNERS. 


55 


SECTIOI!^  II.— CITIZENS  AND  FOREIGNERS, 

The  Hebrew  Nation — Commonivealth  of  Israel,  or  the 
People  of  the  Land  (made  up  ^^  of  Stock  of  IsraeV 
and  ^^ Stock"  not  ^^ of  Israel' y,  and  Aliens  or  For- 
eigners within  the  Commonwealth,  viz.:  Sons  of 
Outland — Peoples  of  the  Lands  or  Nations. 


....  that  is  not  of  thy  people  Israel,  but  cometh  out 
of  a  far  eountry  for  thy  name's  sake. 

42.  For  they  shall  hear  of  thy  great  name,  and 
of  thy  strong  hand,  and  of  thy  stretched  out  arm  ; 
when  he  shall  come  and  pray  toward  this  house. 

43.  Hear  thou  in  heaven  thy  dwelling  place,  and 
do  according  to  all  that 


.as  do  thy  people  Israel;  and  that. 


13.  And  when  Athaliah  heard  the  noise  of  thej'" 
guard  and  of  the  people,  she  came  to  the  people  intoj 
the  temple  of  the  Lord.  j 

14.  And  when  she  looked,  behold,  the  king  stoodi 
by  a  pillar,  as  the  manner  was,  and  the  princes  and; 
trumpeters   by  the   king,  and  all  the  people  of  the\ 
land  rejoiced,  and  blew  with  trumpets.     And  Athal-'  ^ 
tab  rent  her  clothes,  and  cried.  Treason,  treason  ! 

Is 

17.  .\nd  Jehoiada  made  a  covenant  between  the 
Lord  and  the  king  and  the  people,  that  they  should; 
be  the  Lord's  people ;  between  the  king  also  and  the!  ^ 
p.'ople.  !  ^ 

18.  And  all  the  people  of  the  land  went  into  the  ■« 
house  of  Baal,  and  brake  it  down;  his  altars  and  © 
his  images  brake  they  in  pieces  thoroughly,  and|*j 
slew  Mattan  the  priest  of  Baal  before  the  altars 
And  the  priest  appointed  officers  over  the  house  o; 
the  Lord. 


41.  Moreover,  con- 
cerning a  stranger  (no~ 
kri,  Heb,  —  allotrion, 
Sept.) 


the  stranger  (nokri — 
allotrion)  calleth  to  thee 
for ;  that  all  peoples  of 
the  earth  may  know  thy 
name,  to  fear  thee, 


.  .  they  may  know  that 
this  house  which  I  have 
builded,  is  called  by  thy 
name. 

63.  For  thou  didst 
separate  them  from 
among  all  the  peoples 
of  the  earth,  to  be  thine 
inheritance,  as  thou 
spakest  by  the  hand  of 
Moses  thy  serrant, 
when  thou  broughtest 
our  fathers  out  of  E'ry  pt, 
0  Lord  God. 

60.  That  all  the  pen- 
pies  of  the  earth  may 
know  that  the  Lord  is 
God,  and  that  there  is 
none  else  (1  Kings  viii). 


56 


CHART. 


19.  And  he  took  the  rulers  over  hundreds,  and 
the  captains,  and  the  guard,  a7id  all  the  people  of  the 
land;  and  they  brought  down  the  king  from  the 
house  of  the  Lord,  and  came  by  the  way  of  the  gate 
of  the  guard  to  the  king's  house.  And  he  sat  on 
the  throne  of  the  kings. 

20.  And  all  the  pec^le  of  the  land  rejoiced,  and  the 
city  was  iu  quiet :  and  they  slew  A.thaliah  with  the 
sword  beside  the  king's  bouse  (2  Kings  xi). 

5.  And  the  Lord  smote  the  king,  so  that  he  was 
a  leper  unto  the  day  of  his  death,  and  dwelt  iu  a 
several  house.  And  Jotham  the  king's  son  was  over 
the  house,  judging  the  people  of  the  land  (2  Kings 

XV). 

23.  And  the  servants  of  Amon  conspired  against 
him,  and  slew  the  king  in  his  own  house. 

24.  And  the  people  of  the  land  slew  all  them  that 
had  conspired  against  king  Amon  ;  and  the  people 
of  the  land  made  Josiah  his  son  king  in  his  stead 
(2  Kings  xxi). 

30.  And  his  servants  carried  him  in  a  chariot 
dead  from  Megiddo,  and  brought  him  to  Jerusalem, 
and  buried  him  in  his  own  sepulchre.  And  the 
■people  of  the  land  took  Jehoahaz  the  son  of  Josiah, 
and  anointed  him,  and  made  him  king  in  his  father's 
stead  (2  Kings  xxiii). 

3.  And  on  the  ninth  day  of  the  fourth  month  the 
famine  prevailed  in  the  city,  and  there  was  no  bread 
for  the  people  of  the  land. 

19.  And  out  of  the  city  he  took  an  officer  that  was 
set  over  the  men  of  war,  and  five  men  of  them  that 
were  in  the  king's  presence,  which  were  found  in 
the  city,  and  the  principal  scribe  of  the  host,  which 
mustered  the  people  of  the  land,  and  threescore  men 
of  the  people  of  the  land  that  were  found  in  the  city 
(2  Kings  xxv). 


Samaria,   knew  not  the  manner  of  the  God  of 

the  land;  therefore  he  hath  sent  from  among  them, 
and  behold,  they  slay  them,  because  they  know  not 
the  manner  of  the  God  of  the  land  (2  Kings  xvii. 
Read  from  verse  24  to  41,  same  chap.). 


1.  But  king  Solomon 
loved  many  strange 
{nohr. — allotr.)  women, 
together  with  the  dau- 
ghter of  Pliaraoh,  wo- 
men of  the  Moabites, 
Ammonites,  Edomites, 
Zidonians,  and  Hittites. 

2.  Of  the  nations, 
concerning  which  the 
Lord  Mid  unto  the  chil- 
dren Off  Israel,  Ye  shall 
not  ge  in  to  them, 
neither  shall  they  como 
in  unto  you;  for  surely 
they  will  turn  away 
your  heart  after  their 
gods  :  Solomon  clave 
unto  these  in  love — unto 
those  women  {or  wives) 
of  the  nations. 

8.  And  likewise  did 
he  for  all  his  strange 
{nokr.  —  allotr.)  wives 
(1  Kings  xi). 

[  "  Strange  wives '' — 
always  wives  of  nohr., 
Heh.—aUotr.,  Sept.] 

26.  Wliereforo  they 
spake  to  the  king  of  As- 
syria, saying.  The  na- 
tions which  thou  hast 
removed,  and  placed  in 
the  cities  of. 


25.  And  they  trans- 
gressed against  the  God 
of  their  fathers,  and 
went  a  whoring  after 
the  gods  of  the  peoples 
of  the  laud,  whom  God 
lies  troy  cd  licfore  tlu-m 
[l  Chron.  v). 


SECTION    II. — CITIZENS    AND    FOREIGNERS. 


57 


which  is  not  of  thy  people  Israel,  but   is  come 

from  a  tar  country  for  thy  great  name's  sake,  and 
thy  mighty  hand,  and  thy  stretched-out  arm  ;  if 
they  come  and  pray  in  this  house  : 

33.  Then  hear  thou  from  the  heavens,  even  from 
thy  dwelling-place,  and  do  according  to  all  that 


as  doih  thy  people  Israel,  and  may  know  that 

this  house  which  I  have  built  is  called  by  thy 
uame  (2  Chron.  vi). 

13.  And  she  looked,  and  behold,  the  king  stood 
at  his  pillar,  at  the  entering  in,  and  the  princes  and 
the  trumpets  by  the  king;  and  all  the }teople  of  the 
land  rejoiced,  and  sounded  with  trumpets ;  also  the 
Bingers  with  instruments  of  music,  and  such  as 
taught  to  sing  praise.  Then  Athaliah  rent  her 
clothes,  and  said,  Treason,  treason! 

17.  Then  all  the  people  went  to  the  house  of  Baal, 
and  brake  it  down,  and  brake  his  altars  and  his 
images  in  pieces,  and  slew  Mattan  the  priest  of  Baal 
before  the  altars — {all  the  people  ai'e  here  said  to  do 
what  all  the  people  of  the  land  are  said  to  do  in  2 
Kings  xi,  18). 

20.  And  he  took  the  captains  of  hundreds,  and 
the  nobles,  and  the  governors  of  the  people,  and  all 
the  people  of  the  land,  and  brought  down  the  king 
from  the  house  of  the  Lord  ;  and  they  came  through 
the  high  gate  into  the  king's  house,  and  set  the 
king  upon  the  thi'one  of  the  kingdom. 

21.  And  all  the  people  of  the  land  rejoiced;  and 
the  city  was  quiet,  after  that  they  had  slain  Athal- 
iah with  the  sword  (2  Chron.  xxiii). 

21.  And  Uzziah  the  king  was  a  leper  unto  the  day 
of  his  death,  and  dwelt  in  a  several  house,  being  a 
k'pf  r  ;  for  he  was  cut  off  from  the  house  of  the 
Lord  :  and  Jotham  his  son  was  over  the  king's 
house,  judging  the  people  of  the  kmd  (2  Chron.  26). 

25.  But  the  people  of  the  land  slew  all  thi-m  that 
conspired  against  king  Amon  ;  and  the  people  of  the 
land  made  Josiah  his  sun  king  in  his  stead  (2  Chron. 
xxxiii^. 


j  32.  Moreover  con- 
jcerning  the  stranger 
I  (nokr. — allotr.) 


..the  stranger  (noJcr. — 
allotr.)  calleth  to  thee 
for  ;  that  all  peoples  of 
the  earth  may  know  thy 
name,  and  fear  thee,.  .. 


13.  Know  ye  not  what 

I.  and  my  fathers  have 

done  unto  all  the  peoples 

0    of  the   lands;  were  the 

w»   gods      of   the      nations 

(goyim—Ethn.)  of  those 

; lands  any  ways  able  to 

^   deliver  their  lands  out 

P  'of  my  hand  ?  (2  Chron. 

i>(    xxxii). 


58 


CHART. 


1.  Then  the  people  of  the  land  took  Jehoahaz  the 
Bon  of  Jnsiah,  and  made  him  king  in  his  fathers 
stead  in  Jerusalem  (2  Chron.  xxxvi). 

19.  Nevertheless,  the  people  refused  to  obey  the 
voice  of  Samuel ;  and  they  said,  Nay,  but  we  will 
have  a  king  over  us;  that  we  also  may  be  like 


24.  And  Samuel  said  to  all  the  people.  See  ye  him 
whom  the  Lord  hath  chosen,  that  there  is  none  like 
him  among  all  the  people  ?  And  all  the  people  shout 
ed,  and  said,  God  save  the  king  (I  Sam.  x). 
.  .  Molech,  he  shall  surely  be  put  to  death  ;  the  people 
of  the  land  shall  stone  him  with  stones. 

3.  And  I  will  set  my  face  against  that  man,  and 
will  cut  him  off  from  among  his  people  ;  because  he 
hath  given  of  his  seed  to  Molech,  to  defile  my  sanc- 
tuary, and  to  profane  nij-  holy  name. 

4.  And  if  the  people  of  the  land  do  any  ways  hide 
their  eyes  from  the  man,  when  he  giveth  of  his 
seed  unto  Molech,  and  kill  him  not ; 

5.  Then  I  will  set  my  face  against  that  man,  and 
against  his  family,  and  will  cut  him  off,  and  all  that 
go  a  whoring  after  him,  to  commit  whoredom  with 
Molech,  from  amcng  their  people  (Lev.  xx). 

47.  Thou  therefore  gird  up  thy  loins,  and  arise, 
and  speak  unto  them  all  that  I  command  thee ;  be 
not  dismayed  at  their  faces,  lest  I  confound  thee  be- 
fore them. 

18.  For  behold,  I  have  made  thee  this  day  a  de- 
fenced  city,  and  an  iron  pillar,  and  brazen  walls 
against  the  whole  land,  against  the  kings  of  Judah, 
against  the  princes  thereof,  against  the  priests 
thereof,  and  against  the  people  of  the  land  (Jer.  i). 

19.  The  princes  of  Judah,  and  the  princes  of  Jeru- 
salem, the  eunuchs,  and  the  priests,  and  all  the  peo- 
ple of  the  la}id,  which  passed  between  the  parts  of 
the  calf ; 

20.  I  will  even  give  them  into  the  hand  of  their 
enemies,  and  into  the  hand  of  them  that  seek  their 
life;  and  their  dead  bodies  shall  be  for  meat  unto 
the  fowls  of  the  heaven,  and  to  the  beasts  of  the 
earth  (Jer.  xxxiv). 

27.  The  king  shall  mourn,  and  the  prince  shall 
be  clothed  with  desolation,  and  the  hands  of  the 
people  of  the  land  shall  bo  troubled  (Ezek.  vii). 

28.  And  the  rest  of  the  people,  the  priests,  the 
ficvites,  the  porters,  the  singers,  the  Nethinim*.  and 


. .  all   the   nations — goy- 
m — Ethn.  (I  Sam.  viii). 


24.  So  the  children 
went  in  and  po.ssessed 
the  land,  and  thou 
subduedst  before  them 
the  inhabitants  of  the 
land,  the  Canaanites, 
and  gavest  them  into 
their  hands,  with  their 
kings,  and  the  peoples  of 
the  land,  that  they 
might  do  with  them  as 
they  would. 

30.  Yet  many  years 
didst  thou  forbear  them, 
and  testifiedst  against 
them  by  thy  Spirit  in 
thy  prophets :  yet 
would  they  not  give 
ear ;  therefore  gavest 
thou  them  into  the 
hand  of  the  peoples  of  the 
lands  (Neh.  ix). 


BECTION    II. — CITIZENS   AND    FOREIGNERS. 


59 


all  they  that  had  separated  themselves  from  the. 


unto  the  law  of  God,  their  wives,  their  sons,  and 

their  daughters,  every  one  having  knowledge,  and 
having  understanding. 

29.  They  clave  to  their  brethren,  their  nobles,  and 
entered  into  a  curse,  and  into  an  oath,  to  walk  in 
God's  law,  which  was  given  by  Moses  the  servant  of 
God,  and  to  observe  and  do  all  the  commandments 
of  the  Lord  our  Lord,  and  his  judgments  and  his 
statutes. 

30.  And  that  we  would  not  give  our  daughters 
unto  the 


....nor  take  their  daughters  for  our  sons. 
31.   And  if  the , 


bring  ware  or  any  victuals  on  the  Sabbath  day 

to  sell,  that  we  would  not  buy  it  of  them  on  the 
Sabbatb,  or  on  the  holy  day;  and  that  we  would 
leave  the  seventh  year,  and  the  exaction  of  every 
debt  (Neh.  x). 

23.  In  those  days  also  saw  I  Jews  that  had  mar- 
ried wives  of  Ashdod,  of  Ammon,  and  of  Moab. 

24:.  And  their  children  spake  half  in  the  speech 
of  Ashdod,  and  could  not  speak  in  the  Jews'  Ian 
guage,  but  according  to  the  language  of  people 

26.  Did  not  Solomon,  king  of  Israel,  sin  by  these 
things  ?  yet  among  many  nations  was  there  no  king 
like  him,  who  was  beloved  of  his  God,  and  God  made 
him  king  over  all  Israel ;  nevertheless  even 
him  did 


. .  peoples  of  the  land.. 


30.  Thus  cleansed  I  them  from  all. 


.peoples  of  the  laud. 


.  .  peoples  of  the  land  .  . 


.  .  .  and  people. 


.  .  .  outlandish  {nokr. — 
alhtr.)  women  cause  to 
sin. 

.  . .  strangers — nekar. — 
aUotrioaeos  — foreignness 
—  foreign  connections 
or  associations  (Neh. 
xiii). 

17.  And  in  every  pro- 
vince, and  in  every 
city,  whithersoever  the 
king's  commandment 
and  his  decree  came, 
the  Jews  had  joy  and 
gladness,  a  feast  and  a 
good  day.  And  many 
iof    the    peoples  of    the 


60 


CHART. 


2.  The  Jews  gathered  themselves  together  in  their 
cities  throughout  all  the  proviiices  of  the  king  Aha- 
Buerus,  to  lay  hand  on  such  as  sought  their  hurt ; 
and  no  man  could  withstand  them ;  for  the  fear  of 
them  fell  upon 


21.  And  the  children  of  Israel,  which  were  come 
again  out  of  captivity,  and  all  such  as  had  separated 
themselves  unto  them  from  the  filthiness  of  the 


1.  Now,  when  these  things  were  done,  the  princes 
came  to  me,  saying,  The  people  of  Israel,  and  the 
priests,  and  the  Levites,  have  not  separated  them- 
selves from 


2.  For  they  have  taken  of  their  daughters  for 
themselves,  and  for  their  sons  ;  so  that  the  holy  seed 
have  mingled  themselves  with 


yea,  the  hand  of  the  princes  and  rulers  hath 

been  chief  iu  this  trespass. 

3.  And  when  I  heard  this  thing,  I  rent  my  gar- 
ment and  my  mantle,  and  plucked  off  the  hair  of 
my  head,  and  of  my  beard,  and  sat  down  astonished 
(Ezra  ix). 


land  became  Jews;  for 
the  fear  of  the  Jews  fell 
upon  them  (E-ther  viii). 
— [Or  as  the  Sept.  h;ia 
it :  And  many  of  the 
nations  were  circum- 
cised and  judaized,  (or 
acted  as  Jews),  through 
fear  of  the  Jews.] 


aU  peoples  (Esther  ix). 


. .  heathen  {goyim—IXh.) 
nations  of  the  earth 
(Ezra  vi). 


.  .  the  peoples  of  the 
lands,  doing  according 
to  their  abominations, 
even  of  the  Canaan ites, 
the  Hittites,  the  Periz- 
zites,  the  Jebusites,  the 
Ammonites,  the  Moab- 
ites,  the  Egyptians,  and 
the  Amorites. 
.  .  the  peoples  of  lands  .  . 


11.  Which  thou  hast 
commanded  by  thy  ser- 
vants, the  prophets, 
saying,  The  land  unto 
which  ye  go  to  possess 
it,  is  an  unclean  land 
with  the  filthiness  of 
the  peoples  of  the  lands, 
with  tbeir  abomina- 
tions, which  have  filled 
it  from  one  end  to  an- 
other with  their  un- 
cleanness. 

14.  Should  we  again 
break  thy  conimaud- 
nients.  and  join  in  affin- 


SECTION   II.— CITIZENS   AND   FOREIGNERS. 


61 


2.  And  Shechaniah  the  son  of  Jehiel,  one  of  the 
sons  of  Elam,  answered  and  said  unto  Ezra,  We 
have  trespassed  against  our  God,  and  have  taken  .  . 


11.  Now  therefore  make  confession  unto  the  Lord 
God  of  your  fathers,  and  do  his  pleasure  and  separ- 
ate yourselves  from 


2.  The  seed  of  Israel  separated  themselves  from 


all. 


and  stood  and  confessed  their  sins  and  the  in- 
iquities of  their  fathers  (Neh.  ix). 


ity  with  the  peoples 
of  these  abominations  f 
wouldest  not  thou  be 
angry  wiih  us  till  thou 
hadst  consumed  us,  so 
that  there  should  bo 
no  remnant  nor  escap- 
ing ?  (Ezra  ix) 

strange  {nokr.  —  al- 
lolr.)  wives  of  the  peo- 
ples of  the  lands, 


the  peoples  of  th« 
land  and  from  noJcr.  , 
allotr.  wives  (Ezra  x). 

.  .  strangers — henei  ne- 
kar — "  sons  of  out- 
land  "  (see  Alexander 
on  Ps.  xviii,  45  ;  also 
Isai.  Ixii,  8) 


Any  (ben  nehar)  "  son 
of  outland"  shall  not 
eat  of  it  (the  passover, 
Ex.  xii,  43). 


62 


CHART. 


SECTION  III. 


LANDBORN - 
AGAIN. 


LANDBORN  BORN 


"  Stock''  not  ^'  of  IsraeV — Consisting  of  the  Landhorn 
Q' Tfiy Brother''  whom  "  Thou  shalt  not  hate")  and 
the  Landhorn  Born  Again  ("  Thy  Neighbor"  ichom 
"  Thou  shalt  love  as  thyself") — the  Ger  and  the  Ger 
acting  the  Ger  of  the  Ilebreiv,  and  the  Froselutos  and 
the  Froselutos  Fros.  or  Faroi.,  etc.,  of  the  LXX — 


"  The  Frosehjtes  of  the  Gate" 
"  Froselytes  of  Righteousness 
dition. 


or  ^^  Habitation  "  and 
'  of  Rabbinical  Tra- 


[47.  And  if  a  landborn  and  dicdler  (resident  land 
born — "  proselyte  of  habitation  ")  wax  rich  by  thee 
and  thy  brother  that  dwelleth  by  him  wax  poor  and 
sell  himself  unto  a  landborn,  a  dionller  by  thee  or  to 
the  stock  of  the  landborn's  family— Lev.  xxv.] 

[35,  And  if  thy  brother,  a  hnidhom  and  dweller 
be  waxen  poor,  and  fallen  in  <lecay  with  thee  :  then 
thou  shalt  relieve  him :  that  he  may  live  with 
thee.] 

36.  Take  thou  no  usury  of  him,  or  increase ;  but 
fear  thy  God,  that  thy  brother  may  live  with  thee. 

37.  Thou  shalt  not  give  him  thy  money  upon 
usury,  nor  lend  him  thy  victuals  for  increase  (Lev. 
xxv). 

9.  Also  thou  shalt  not  oppress  a  landborn,  for  ye 
know  the  heart  of  a  landborn,  seeing  ye  were  land- 
born in  the  land  of  Egypt — Ex.  xxiii. 

4.  And  the  king  of  Egypt  said  unto  them,  "Where 
fore  do  ye,  Moses  and  Aaron,  let  the  people  from 
their  works  :  get  you  unto  your  burdens. 

5.  And  Pharaoh  said,  Behold,  the  people  of  the 
land  now  are  many,  and  ye  make  them  rest  from 
their  burdens  (Ex.  v). 

18.  He  doth  execute  the  judgment  of  the  father- 
less and  widow,  and  loveth  the  landborn,  in  giving 
him  food  and  raiment. 

19.  Love  ye  therefore  the  landborn;  for  ye  were 
landborns  in  the  land  of  E^ypt  (Deut.  x). 

11.  And  thou  slialt  rejoice  before  the  Lord  thy 
God,  thou,  and  thy  eon.  and  thy  daughter,  and  thy 


7.  Send  thine  hand 
from  above  ;  rid  me, 
and  deliver  me  out  of 
great  waters,  from  the 
hand  of  strange  chil- 
dren {benei  nekar — sons 
of  out  land). 

11.  Rid  me,  and  de- 
liver me  from  the  hand 
of  strange  ch  ildren  (be- 
nd nehar — sons  of  out- 
land),  whose  mouth 
speaketh  vanity,  and 
their  right  hand  is  a 
right  hand  of  falsehood 
(Ps.  cxliv). 


[Then  shall  stand 
strangers  (zarim,  see 
Chap.  V.)  and  feed  your 
Hocks,  and  the  children 
tf  outlatul  (benei  nelar 
—plural)  shnll  Vie  yotir 


SECTION  III. — LANDBORN — LANDBORN  BORN  AGAIN.  63 


nian-serTant,  and  tby  maid-servant,  and  the  Levite 
that  is  within  thy  gates,  and  the  landborn,  and  the 
fatherless,  and  the  widow,  that  are  among  you,  in 
the  place  which  the  Lord  thy  God  hath  chosen  to 
place  his  name  there. 

H.  And  thou  shalt  rejoice  in  thy  feast,  thou,  and 
thy  son,  and  thy  daughter,  and  thy  man-servant, 
and  thy  maid-servant,  and  the  Levite,  the  landborn, 
and  the  fatherless,  and  the  widow,  that  are  within 
thy  gates  (Deut.  xvi). 

5.  They  break  in  pieces  thy  people,  0  Lord,  and 
afflict  thy  heritage. 

6.  They  slay  the  widow  and  the  landbot-n,  and 
murder  the  fatherless. 

7.  Yet  they  say,  the  Lord  shall  not  see,  neither 
shall  the  God  of  Jacob  regard  it 

17.  Thou  shalt  not  pervert  the  judgment  of  the 
landborn,  nor  of  the  fatherless,  nor  take  the  widow's 
raiment  in  pledge : 

18.  But  thou  shalt  remember  that  thou  wast  a 
bond-man  In  Egypt,  and  the  Lord  thy  God  redeem- 
ed thee  thence ;  therefore  I  command  thee  to  do  this 
thing. 

19.  When  thou  cuttest  down  thy  harvest  in  thy 
field,  and  hast  forgot  a  sheaf  in  the  field,  thou  shalt 
not  go  again  to  fetch  it  ;  it  shall  be  for  the  landborn, 
for  the  fatherless,  and  for  the  widow ;  that  the  Lord 
thy  God  may  bless  thee  in  all  the  Avork  of  thy  hands. 

20.  When  thou  beatest  thine  olive-tree,  thou  shalt 
not  go  over  the  boughs  again  :  it  shall  be  for  the 
landborn,  for  the  fatherless,  and  for  the  widow. 

21.  When  thou  gatherest  the  grapes  of  thy  vine- 
yard, thou  shalt  not  glean  it  afterward  :  it  shall  be 
for  the  landborn,  for  the  fatherless,  and  for  the 
widow. 

22.  And  thou  shalt  remember  that  thou  wast  a 
bond-man  in  the  land  of  Egypt;  therefore  I  com- 
mand thee  to  do  this  thing  (Deut.  xxiv). 

22.  And  when  ye  reap  the  harvest  of  your  land, 
thou  shalt  not  make  clean  riddance  of  the  corners 
of  thy  field  when  thou  reapest,  neither  shalt  thou 
gather  any  gleaning  of  thy  harvest;  thou  shalt 
leave  them  unto  the  poor,  and  to  the  landborn :  I 
am  the  Lord  your  (Jod  (Lev.  xxiii). 

28.  At  the  end  of  three  years  thou  shalt  bring 
forth  all  the  tithe  of  thine  increase  the  same  year, 
and  shalt  lay  it  up  within  thy  gates  : 

29.  And  the  Levite  (because  he  hath  no  part  nor 
inheritance  with   thee)  and  the  laytdborn,  and   the 


ploughmen  and  your 
vinedressers. — Dr.  Alex- 
ander's rendering  of 
Isal.  Ixi,  5.] 


10.  He  that  chastis- 
eth  the  heathen,  nations 
(goijim  —  Ethn. )  shall 
not  he  correct?  he  that 
tcacheth  man  knowl- 
edge, shall  not  he 
know  ?  (Ps.  xciv). 


10.  But  the  man 
would  not  tarry  that 
night,  but  he  rose  up 

nd  departed,  and  came 
over  against  Jebus, 
which  is  Jerusalem ; 
and  there  were  with 
him  two  asses  saddled, 
his  concubine  also  was 
with  him. 

11.  And  when  they 
were  by  Jebus,  the  day 
was  far  spent ;  and  the 
servant  said  unto  his 
master.  Come,  1  pray 
thee,  and  let  us  turn  in 
unto  the  city  of  the  Je- 
busites,  and  lodge  in  it. 

12.  And  his  master 
said  unto  him.  We  will 
not  turn  aside  hither 
into  the  city  of  a  stran- 
ger (nokr. — aUii/r.)  that 

not  of  the  children 


64 


CHART. 


fatherless,  and  the  widow,  which  are  within  tiiy 
gates,  shall  come,  and  shall  eat  and  be  satisfied; 
th:it  the  Lord  thy  God  may  ble^s  thee  in  all  the  work 
of  thine  hand  which  thou  doest  (Deut.  xiv). 

12.  When  thou  hast  made  an  end  of  tithing  all 
the  tithes  of  thine  increase  the  third  yrar,  which  is 
the  year  of  tithing,  and  hast  given  it  unto  the  Lev- 
ite,  the  laudborn,  the  fatherless,  and  the  widow,  that 
they  may  eat  within  thy  gates  and  be  filled ; 

J3.  Then  thou  shall  say  before  the  Lord  thy  God, 
T  have  brought  away  the  hallowed  things  out  of 
mine  house,  and  also  have  given  them  unto  the  Lev- 
ite,  and  unto  the  laudborn,  to  the  fatherless,  and  to 
the  widow,  according  to  all  thy  commandments, 
which  thou  hast  commanded  me  ;  I  have  not  trans- 
gressed thy  commandments,  neither  have  I  forgot- 
ten them; 

14.  I  have  not  eaten  thereof  in  my  mourning, 
neither  have  I  taken  away  aught  thereof  for  any 
unclean  use,  nor  given  aught  thereof  for  the  dead  : 
but  I  have  hearkened  to  the  voice  of  the  Lord  my 
God,  and  have  done  according  to  all  that  thou  hast 
commanded  me. 

15.  Look  down  from  thy  holy  habitation,  from 
heaven,  and  bless  thy  people  Israel,  and  the  land 
which  thou  hast  given  us,  as  thou  swarest  unto  our 
fathers,  a  land  that  floweth  with  milk  and  honey 
(Deut.  xxvi). 

19.  Cursed  is  he  that  perverteth  the  judgment  of 
the  landborn,  fatherless,  and  widow.  And  all  the 
people  shall  say,  Amen  (Deut.  xxvii). 

10.  Ye  stand  this  day  all  of  you  before  the  Lord 
your  God  ;  your  captains  of  your  tribes,  your  elders, 
and  your  oflBcers,  with  all  the  men  of  Israel. 

11.  Your  little  ones,  your  wives,  and  thy  landborn 
that  is  in  thy  camp,  from  the  hewer  of  thy  wood 
unto  the  drawer  of  thy  water  : 

12.  That  thou  shouldest  enter  into  covenant  with 
the  Lord  thy  God,  and  into  his  oath,  which  the  Lord 
thy  God  maketh  with  thee  this  day  : 

13.  That  he  mny  establish  thee  to-day  for  a  peO' 
pie  unto  himself,  and  that  he  may  be  unto  thee  a 
GofJ,  as  he  hath  said  unto  thee,  and  as  he  hath 
sworn  unto  thy  fathers,  to  Abraham,  to  Isaac,  and 
to  Jacob 


12.  Gather  the  people  together,  men,  and  women 
and  children,  and  thy  laridhorn,  that  is  within  tliy 


of  Israel,  we  will  pass 
over  to  Gibeah. 

13.  And  he  said  unto 
his  servant,  Come,  and 
let  us  draw  near  to  one 
of  these  places  to  lodge 
all  night,  in  Gibeah,  or 
in  Ramah  (Judges  xix). 

4.  And  David  and  all 
Israel  went  to  Jerusa- 
lem, which  is  Jebus ; 
where  the  Jebusites 
were,  the  inhabitants 
of  the  land. 

5.  And  the  inhabit- 
ants of  Jebus  said  to 
David,  Thou  shalt  not 
come  hither.  Never- 
theless David  took  the 
castle  of  Zion,  which  is 
the  city  of  David. 

.  And  David  said, 
Whosoever  smiteth  the 
Jebusites  first  shall  be 
chief  and  captain.  So 
Joab  the  son  of  Zeruiah 
went  first  up,  and  was 
chief  (1  Chron.  xi). 


. .  16.  For  ye  know  how 
we  have  dwelt  in  the 
land  of  Egypt;  and 
how  we  came  through 


SECTION  III. — LANDBORN — LANDBORN  BORN  AGAIN.   65 


thy  gates,  that  they  may  hear,  and  that  they  may 
learn,  and  fear  the  Lord  your  God,  and  observe  to 
do  all  the  words  of  this  law  : 

13.  And  that  their  children  which  have  not 
known  anything,  may  hear,  and  learn  to  fear  the 
Lord  your  God,  as  long  as  ye  live  in  the  land  whither 
yo  go  over  Jordan  to  possess  it 

7.  Which  executeth  judgment  for  the  oppressed ; 
which  giveth  food  to  the  hungry.  The  Lord  looseth 
the  prisoners. 

8.  The  Lord  openeth  the  eyes  of  the  blind ;  the 
Lord  raisejh  them  that  are  bowed  down  ;  the  Lord 
loveth  the  righteous. 

9.  The  Lord  preserveth  the  landboms,  he  relieveth 
the  fatherless  and  widow ;  but  the  way  of  the  wick- 
ed he  turueth  upside  down  (Ps.  cxlvi). 

4.  Trust  ye  not  in  lying  words,  saying.  The  temple 
of  the  Lord  are  these. 

5.  For  if  ye  thoroughly  amend  your  ways  and 
your  doings;  if  ye  thoroughly  execute  judgment 
between  a  man  and  his  neighbor  ; 

6.  If  ye  oppress  not  the  landborn,  the  fatherless, 
and  the  widow,  and  shed  not  innocent  blood  in  this 
plaoe,  neither  walk  after  other  gods  to  your  hurt  : 

7.  Then  will  I  cause  you  to  dwell  in  this  place, 
in  the  land  that  I  gave  to  your  fathers,  for  ever  and 
ever  (Jer.  vii). 

3.  Thiis  saith  the  Lord,  Execute  ye  judgment  and 
rigbteounness,  and  deliver  the  spoiled  out  of  the  hand 
of  the  oppressor ;  and  do  no  wrong,  do  no  violence 
to  the  landbm-n,  the  fatherless,  nor  the  widow, 
neither  shed  innocent  blood  in  this  place  (Jer.  xxii). 

7.  In  thee  have  they  set  light  by  father  and 
mother;  in  the  midst  of  thee  have  they  dealt  by  op- 
pression with  the  landborn ;  in  thee  have  they  vexed 
the  fatherless  and  the  widow. 

29.  The  people  of  the  land  have  used  oppression, 
and  exercised  robbery,  and  have  vexed  the  poor  and 
needy ;  yea,  they  have  oppressed  the  landborn  wrong- 
fully (Ezek.  xxii). 

8.  And  the  word  of  the  Lord  came  unto  Zechar- 
iah,  saying, 

9*  Thus  speaketh  the  Lord  of  hosts,  saying.  Exe- 
cute true  judgment,  and  show  mercy  and  compas- 
sion every  man  to  his  brother ; 

10.  And  oppress  not  the  widow,  nor  the  fatherless, 
the  landborn,  nor  the  poor;  and  let  none  of  you  im- 
agine evil  against  his  brother  in  your  heart  (Zech. 

Tii). 


the   nations    which  ye 
passed  by  (Deut.  xxix). 


..16.  And  the  Lord 
said  unto  Moses,  Be- 
hold,  thou  Shalt  sleep 
with  thy  fathers  ;  and 
this  people  will  rise  up, 
and  go  a  whoring  after 
the  gods  of  the  »tran~ 
gers  (nokr. — allolr,)  of 
the  land  whither  they 
go  to  be  among  them, 
and  will  forsake  me,  and 
break  my  covenant 
which  I  have  made  with 
them  (Deut.  xxxi). 


66 


CHART. 


5.  And  I  will  come  near  to  you  to  judgment ;  and 
I  will  be  a  swift  witness  against  the  sorcerers,  and 
against  the  adulterers,  and  against  false  swearers, 
and  against  those  that  oppress  the  hireling  in  his 
wages,  the  widow,  and  the  fatherless,  and  that  turn 
aside  the  landborn  from  his  right,  and  fear  not  me, 
saith  the  Lord  of  hosts  (Malachi  iii). 

[The  original  of  the  word  rendered  landborn,  re- 
ferred to  in  the  above  section,  is  in  Hebrew  ger,  and 
the  Greek  rendering  of  the  Hebrew  word  ger  is  pro- 
selutos  in  every  instance,  and  while  it  is  not  always 
said  to  be  the  "proselutos  in  the  gates,"  it  is  very 
evident  that  it  is  this  class  of  persons  so  designated 
throughout.  The  language  is  uniform.  They  are 
associated  with  the  Levite,  who  like  themselves  had 
no  inheritance,  also  with  the  fatherless  and  widow. 
There  is  not  a  single  instance,  where  language  of 
a  similar  import  is  used  respecting  the  ger  hgar. 
The  ger  had  no  inheritance  (Deut-  xiv,  24); 
Hie     ger     hgar    had  an 


21.  So  shall  ye  divide 
this  land  unto  you  ac- 
cording    to    the  tribes 
of  Israel. 
-   22.  And  it  shall  come 


inheritance  (Ez.  xlvii, 
23),  The        former 

were  dependent,  the  lat- 
ter were  independent ; 
hence   this    chapter    of 


to  pass,   that  ye  shall    g  warnings,       that       he 
divide  it  by  lot  for  an    jg  should  not  be  oppressed 


inheritance  unto  you, 
and  to  the  landborns 
who  are  born  again  (pro- 


in  his  dependent  cir- 
cumstances; and,  up  to 
the  hour  of  his  making 


fessedly,  of  course,  and  fl  a  declaration  of  his  faith 
have  made  that  profes-  (^  — his  new  birth— it  is  en- 
joined in  respect  to  him: 
When  a  "ger  will  act 


gion  in  due  form)  among 
you  which  shall  beget 
children  among  you ; 
and  they  shall  be  unto 
you  as  the  Hebrew  of  the 
Hebrews  among  the 
children  of  Israel ;  they 
shall  have  inheritance 
with  you  among  the 
tribes  of  Israel. 

23.  And  it  shall  come 
to  pass,  that  in  what 
tribe  the  landborn  is 
born  again,  there  shall 
ye  give  him  his  inherit- 
ance,   saith    the    Lord 


the  ger'' — is  about  to 
make  a  profession — 
thou  shalt  not  vex 
him  (Lev.  xix,  33)  ;  but 
after  he  is  circumcised 
and  draws  near  and 
keeps  the  passover,  he 
is  called  thenceforth  ger 
A^ar— is  under  the  same 
law  as  the  Hebrew  of 
the  Hebrews  (Ex.  xii, 
id),  and  thou  shall  love 
him  as  Ihijself  (Lex.  xix, 
34).  It  is  never  said,  thou 


3.  An  Ammonite  or 
Moabite  shall  not  enter 
into  the  congregation 
of  the  Lord ;  even  to 
their  tenth  generation 
shall  they  not  enter  in- 
to the  congregation  of 
the  Lord  for  ever ; 

4.  Because  they  met 
you  not  with  bread  and 
with  water  in  the  way, 
when  ye  came  forth  out 
of  Egypt  ;  and  because 
they  hired  against  thee 
Balaam  the  son  of  Beor, 
of  Pethor  of  Mesopo- 
tamia, to  curse  thee. 

5.  Nevertheless  the 
Lord  thy  God  would  not 
hearken  unto  Balaam; 
but  the  Lord  thy  God 
turned  the  curse  into  a 
blessing  unto  thee,  be- 
cause the  Lord  thy  God 
loved  thee. 

.  Thou  shalt  not 
seek  their  peace  nor 
their  prosperity  all  thy 
days  for  ever  (Deut. 
xxiii). 

[The  Ammonite  and 
Moabite  were  to  bo 
treated  or  held  as  sons 
of  outland  or  peoples  of 
the  lands,  on  account  of 
their  sin,  till  their 
tenth  generation.] 

'  Not  seek  their 
peace  nor  prosperity  all 


SECTION  III. — LANDBOHN — LANDBORN  BORN  AGAIN.   G7 


€rod  (Ezek.  xlvii.     See 
in  full,  page  51). 

This    class   received 
an  inheritance.     •'  The 
children     of     promise  H 
were  counted    for    the  Jf 
seed" — «'if     children  9 
then  heirs." 

They,    of  this  class,  •* 

who     ate  that     which  * 

dieth  of  itself   became 

unclean  thereby   (Lev. 

xvii,  15).  ^ 

9 

*♦■ 

These  receiving  an  in-  ^ 

heritance(Ez.  xlvii,  22),  ^ 
of    course    gave    tithes. 
and  in  their  fields  glean-  ^ 
cr«  might  come. 

The    landborn    born 

I— 
again  thou  shall  love  as  ^ 

thyself  (Lev.  xix,  34).      p 

s 

Thou  Shalt  lote  "  thy 
neighbor''     as    thyself  „ 
(Lev.  xix,  18).  g 


Of    "his  neighbor,"  » 

the  creditor  shall    not  ^ 

exact  that  lent   in  the  9 

year  of  release   (Deut.  P 

XV,  2).  a 

Not  be  an  usurer  to 
any  of  "  my  people  poor 
by  thee"  (Ex.  xxii, 
25). 

[For  the  relations  of 
these  three  classes,  in 
reference  to  the  passov- 
er, see  page  50.  Trac- 
ed logically  in  small 
capitals.] 


shall  love  the  ger  or  ger 
in  the  gates  as  thyself.] 

This  class  had  no  in- 
heritance (Deut.  xiv,  29) 
— might  buy  permanent 
possessions  in  the  gates, 
unless  redeemed  within 
a  year  (Lev.  xxv,  30). 

To  this  class  they 
may  give  that  which 
dieth  of  itself  and 
he  may  eat  it  (Deut. 
xiv,  21). 

These  received  tithes 
(Deut.  xiv,  21 ;  xxvi 
12-15).  Gleaned  (Deut. 
xxiv,  J  9  ;  Lev.  xxiii,  22. 

See  above.) 

Thou  shalt  not  hate 
"  thy  brother  "  in  thy 
heart  (Lev.  xix,  17). 

Take  thou  no  usury 
of  "thy  brother'' — a 
ger  and  toshabh — a  resi- 
dent landborn  or  "  pro 
selyte  of  habitation ' 
(Lev.  xxv,  35-37). 

Of  «'hls  brother' 
the  creditor  shall  not 
exact  that  lent  in  the 
year  of  release  (Deut. 
XV,  2,  3). 

Not  lend  upon  usury 
to  "  thy  brother,"  us- 
ury of  money,  usury  of 
victuals,  etc.  (Deut. 
xxiii,  19). 

Ye  exact  ysury  a 
man  of  his  "  brother "' 
(Neh.  V,  7). 


thy  days  forever"  (Deut. 
xxiii,  6). 

"  Nor  seek  their  peace 
( peoples  of  the  laruh)  or 
wealth  for  ever"  (Ezra 
ix,  11,  12). 


To  this  class  might 
sell  that  which  dieth 
of  itself  (Deut.  xiv, 
21). 


To  these  they  must 
give  neither  tithes   nor 


Of  a  nokri  yon  may 
exact  that  lent  in  the 
year  of  release  (Deut. 
XV,  3). 


Unto  a  noJcri  thoa 
mayest  lend  upon  us- 
ury (Deut.  xxiii,  20). 


Thou  mayest  not  set 
[a  noJcri  king  over  thee, 
since  he  is  not  thy 
brother,  Deut.  xvii,  15], 


68 


CHART. 


SECTION   IV.— HEBREW,    A:N^D    HEBREW   OF  THE 
HEBREWS. 

^^  Stock  of  IsraeV^ — Consisting  of  "a  Hehrew  3Ian,'' 
("  Thy  Brother  "  ivhom  "  Thou  shalt  not  hate  ")  and  a 
^^  Hebrew  of  the  Hebrews,'*  ("  Thi/  Neighbor"  whom 
"  Thou  shalt  love  as  thyself"^. 


42.  Ye  shall  dwell  in 
booths  seven  days ; 
evenj  Hehrew  of  the  He- 
brews Cnot  "homeborn," 
as  fliuJered)  in  Israel 
shall  dwell  in  booths  .  . 


22.  And  it  shall  come 
to  pass,  that  ye  shall 
divide  it  by  lot  for  an 
inheritfince  unto  j'ou, 
and  to  the  ger  who  act 
the  ger  (plural)  among 
you,  which  shall  beget 
children  among  you ; 
and  they  shall  be  unto 
you  as  the  Hehrew  of  the 
Hebrews  (not  "  home- 
born  '')  atuong  the  chil- 
dren of  Israel;  they 
shall  have  inheritance 
with  you  among  the 
tribes  of  Israel. 

23.  And  it  shall  come 
to  pass,  in  what  tribe 
a  ger  acts  the  ger,  there 
shall  ye  give  him  an 
inheritance,  saith  the 
Lord  God  (Ez.  xlvii. 
See  pages  51,  6(5). 

[29.  The  Hebrew  of 
ike  Hebreics  (not 
"homeborn'')  among 
the  children  of  Israel, 
and  to  the  landborn 
born  again  (ger  acting 


...43.  Tliat  your  genera- 
tion (your  nation)  may 
know  that  I  made  the 
children  of  Israel  to 
dwell  in  booths,  when 
I  brought  tbem  out  of 
the  land  of  Egypt :  I 
am  the  Lord  your  (Jod 
(Lev.  ,\xiii). 


SECTION  LV.—  HEBREW — HEBREW  OF  THE  HEBREWS.    69 


the  ger)  in  your  midst, 
one  law  {torah — re- 
quirenieuf)  shall  be  to 
jrou  (both)  in  offering 
for  a  sin  of  ignorance.] 

30.  But  the  soul  that 
doeth  aught  presump- 
tuously, of  the  Hebrew 
of  the  Hebreivs,  or  of  the 
landhom  (born  again), 
the  same  reproacheth 
the  Lord ;  and  that 
soul  shall  he  cut  off  from 
among  his  people 

31.  Because  he  hath 
despised  the  word  of 
the  Lord,  and  hath 
broken  his  command- 
ments, that  soul  shall 
be  utterly  cut  off:  his 
iniquity  shall  be  upon 
him  (Nuu.  XT) 


held  as. 


..thou    shalt   not  vex 
him. 

34.  Like  as  the  azur- 
ah  of  yon  (not  "  home- 
born  "  of  you)— as  the 
Hebrew  of  the  Hebrews 
of  you— shall  be  among 
you  so  (sliall  be)  the  ger 
that  acts  the  ger  (^pra 
selutos,  prosporeuoni' 
enos,  Sept.)  with  you, 
and  thou  shalt  love  him 
as  thyself. 


[33.  And  if  a  {ger  ya- 
gur  —  ger  will  act  the 
ger,  Heb.  — proselutos 
prosehhea,  Sept.)  land- 
born  shall  be  bom 
again  with  you,  in  your 
land  


..for  ye  were  gerim — 
proseJutoi — landborns  in 
the  land  of  Egypt,  Lev 
xix.] 


..."  a  heathen  man"  or 
foreigner  among  hie 
people  —  excommunica- 


.."The  Lord  hath  uN 
terly  separated  me  (son 
of  outland)  from  his 
people  "  (Isai.  ItI,  3). 

♦  Visiting  the  iniq- 
uity of  the  fathers  upon 
the  children  unto  the 
third  and  fourth  genera- 
tion of  them  that  hate 
me:" — All  emigrants 
of  image-worshiping 
nations,  or  sons  of  out- 
land, were  "  heathen 
men" — of  the  nations, 
(Except  the  third  gene- 
ration of  an  emigrant 
family  of  Egypt  or 
Edom).  To  be  held  as 
such  was  to  be  left  as 
the  nations  were  left,  to 
the  uncovenautcd  mer- 
cy of  God — not  to  be 
restored  again  to  the 
Church. 


70 


CHART. 


17.    Thou    Shalt    not 
hate  "  thy  brother  ' 


...18.  But  thou  Shalt 
love  "  thy  neighbor  "  as 
thyself  (Lev.  xix). 


S  12.  A.Tui  if  thj  brother, 
{g  a  Hebrew  man,  or  a 
V  Hebrew  woman,  be  sold 
M  unto  thee,  and  serve 
tt  thee    six  years  (Deut. 

fl   XV). 

^  2.  If  thou  buy  an 
Hebrew  servant,  six 
years  he  shall  serve; 
^  and  in  the  .seventh  he 
g  shall  go  out  free  for  no- 
gj  thing  (Ex.  xxi) 

9.  That  every  man 
should  let  his  man-ser- 
jj  vant,  and  every  man 
jd  his  maid  servant,  beingi 
^  a  Hebrew  or  a  Hebrew 
04  ess,  go  free  .  .  .  to-wit 
©  of  a  Jew  his  brother. 

14.  At  the  end  of 
seven  years  let  ye  go 
every  man  his  brother  a 
Hebrew— {Jev.  xxxiv). 


SECTION  v.— CIRCUMCISIOIS^—UNCIRCUMCISIO:?^. 

The  Circumcised^  Uncircumcised,  and   Uncircumcision. 


9.  And      the      Lord 

1.  And    the   apostles 

spake  unto  Moses,  say- 

and brethren  that  were 

ing, 

in    Judea,    heard    thit 

10.   Speak  unto    the 

the  GentUes  {Ethn.— na- 

children of  Israel,  say- 

tions) had  also  received 

ing.  If  any  man  of  you 

the  word  of  God. 

or    of    your    posterity 

3,  Saying,  Thou  went- 

shall    be    unclean    by 

est  in   to    men    uncir- 

reason of  a  dead  body, 

cumcised  (the  uncircum- 

or be  in  a  journey  afar 

cision)     a)id    didst    eat 

off,  yet  he  shall  keep  the 

with  them  (Acts  xi). 

passover  unto  the  Lord. 

11.  But    now    I    have 

SECTION   V. — CIRCUMCISION — UNCIRCUMCISION.        U 


11.  The  fourteenth 
day  of  the  second 
month  at  even  they 
shall  keep  it,  and  eat  it 
with  unlearened  bread 
and  bitter  herbs. 

12.  They  shall  leave 
none  of  it  unto  the 
morning,  nor  break  any 
bone  of  it :  according  to 
all  the  ordinances  of  the 
passover  they  shall 
keep  it. 

13.  But  the  man  that 
is  clean  and  is  not  in  a 
journey  and  forbeareth 
to  keep  the  passover, 
even  the  same  soul  shall 
be  cut    off  from    among 

his  people 

because  he  brought 
not  the  ofifering  of  the 
Lord  in  his  appointed 
season 


.  .  [treated  as  a. 


14.  And  if  a  stranger 
shall  pojourn  {geryagur, 
Heb.^proseluiosi  prosel- 
thea,  Sept.) — alandborn 
shall  be  born  again 
among  you 


.  .  and  keep  the  pass- 
over  unto  the  Lord  ;  ac- 
cording to  the  ordinance 
of  the  passover  (see  Ex. 
xii,  43-49) ;  and  accord- 
ing to  the  manner  there- 
of, so  shall  he  do  [ye 
shall  have  one  ordin- 
ance for  the  ger  and  for 
the  azurah  of  the  land], 
(Num.  ix), 

(See  page  48,  how  the 
ger  came  to  be  classed 
with  the  azurah). 

19.  Seven  days  shall 
there  be  no  leaven  found 
in    your    houses ;     for 


written  imto  you  not  to 
keep  company ;  if  any 
man  that  is  called  a 
brother  be  a  fornicator, 
or  covetous,  or  an  idol- 
ater, or  a  railer,  or  a 
drunkard,  or  an  extor> 
tioner ;  with  such  a  one 
no  not  to  eat  (1  Cor.  v). 
17.  And  if  he  shall 
neglect  to  hear  them, 
tell  it  unto  the  church  : 
but  if  he  neglect  to  hear 
the  church,  let  him  be 
unto  thee  as  a  heathen 
man — Ethnikos — as  one 
of  the  nations  (Matt, 
xviii). 

.  nokri  —  foreigner  or 
heathen  man."] 


that  man  shall  hear 
his  sin — once  a  foreign- 
er, always  a  foreigner. 

14  And  if  any  man 
obey  not  our  word  by 
this  epistle,  note  that 
man,  and  have  no  com- 
pany tcilh  him,  that  he 
may  be  ashamed. 

15.  Yet  count  him 
not  as  an  enemy,  but 
admonish  him  as  a 
brother  (2  Thess.  iii). 

9.  I  wrote  unto  you 
in  an  epistle  not  to  com* 
pany  with  fornicators ; 

10.  Yet  not  altogether 
with  the  fornicators  of 
this  world,  or  with  the 
covetous,  or  extortion- 
ers, or  with  idolaters; 
for  then  must  ye  needs 
uo  out  of  the  world 
(1  Cor.  V). 


72 


CHART. 


whosoever  eateth  that 
which  is  kuvened,  even 
that  soul  shall  be  cut  off 
from  the  congregation  of 

Israel 

(who  ate  the  passover, 
Ex.  xii.  47)  whether  he 
be  of  the  laud  born  • 
(born  again)  or  of  the  S 
liebrew  of  the  Heb-  S 
rews,  Ex.  xii.  Compare  * 
with  previous  verse.  ^ 

6.  That   I  may   take    g 
the  house  of  Israel   in  ^ 
their  own  heart,  because 
they  are  estranged  from 
me  through  their  idols. 

7.  For  every  one  of     , 
the  house  of  Israel  and 
of   the   ger  which  will 
act   the  ger    in    Israel    * 
{ger  asher  yayur,  Heb. —    * 
proselutoon  proseluteu-  ^ 
ontoon — "proselytes,"  ^ 
"proselyted"  orlandbo- 
rus,*' proselyted"' Sept.)    ^ 
which  separateth  him-    ^ 
self  from  me,  and  set-    ^ 
teth  lip  his  idols  in  his    u 
heart  and   putteth   the 
Btumbling-block  of  his    ^ 
iniquity  before  his  face,   fi 
and  Cometh   to  a  pro- 
phet to  inquire  of  him    -, 
concerning  me;    I  the    m 
Lord  will  answer  him  ^ 
by  myself :  ^ 

8.  And  I  will  set  my 
face  against  that  man,    ^ 
and   will   make   him  a  j* 
sign  and  a  proverb,  and  c^ 
I  will  cut  him  off  from 
the  midst  of  my  pet)ple  ; 
and  ye  shall  know  that 

I   am  the  Lord  (Ezek. 
xivj. 


.  .  [treated  as  a  proselu 
ios — landborn,  or  one  of 
the  people  of  the  land 
aa  the  unclean.] 


.  .  entered  into  ^erstt/ic- 
luary,  whom  thou  didst 


[The  Jews  had  "  no 
dealings  "  or  associationa 
with  the  Samaritans. 
They  might  lend  to  the 
nokri  upon  usury,  and 
exact  that  lent  in  the 
year  of  release  (Dent. 
XV,  3  ;  xxiii,  20) ;  hence 
such  "dealings"  were 
proper,  but  no  "  associ- 
ations '' — such  oi  eat- 
ing, etc  ] 


15.  And  one  of  them, 
when  he  saw  that  he 
was  healed,  turned 
back,  and  with  a  loud 
voice  glorified  God  : 

16.  And  fell  down  on 
his  face  at  his  feet,  giv- 

ng   him    thanks;    and 
he  was  a  Samaritan. 

17.  And  Jesus  ans- 
wering said,  Were  there 
not  ten  cleansed?  but 
where  are  the  nine  ? 

18.  There  are  not 
found  that  returned  to 
give  glory  to  God,  save 
this  stranger — allogenes 
(Luke  xvii). 

Any  allogenes  shall 
not  eat  of  it  (the  pass- 
over,  Ex.  xii,  43,  Sept.). 


10.  The  adversary 
hath  spread  out  hia 
hand  upon  all  her  plea- 
sant things;  for  she 
hath  seen  that  the 
heathen  (goyini,  Heb  — 
Eihn.,  Sept.) — nations. . 


SECTION   V. — CIRCUMCISION — UXCIRCUMCISION.       73 


commaud     that      they 

should   not  enter    into 

thy  congregation  (kkahaZ, 

Reh.—ecclesia,  Sept.) — 

Church  (Lam.  i). 

5.  And  the  Lord  said 

unto  me,  Son  of  man  .  . 

mark  well  the  entering  H 

in  of  the  house,  with  ff 

H 

every  going  forth  of  the  « 

ff 

sa7ictuar}/. 

9 

6.    And    thou    shalt  ^ 

gay  ...  0  ye  house  of  m 

Israel,  let  it  suffice  you  jS 

n 

of  all   your   abomina-  * 

tions. 

Ni 

7.  In    that   ye   have  o* 

P* 

brought  into  my  sanctu-  « 

ary »*   

P* 

.  .  strangers  (benei   ne- 

^ 

fcar)— sons  of  outland— 

« 

0 

uncircumcised  in  heart, 

» 

and  uncircumcised  in 
flesh 

...to  be  in  my  sanctuary,  ^ 

to  pollute  it,  even   my  f* 

■^ 

house,    when    ye    offer  ^ 

my  bread,  the  fat  and  m 

: 

the    blood,    and    they 

have  broken  my  cove- 
nant  because  of  all  your  ^ 
abominations.                   _ 
8.  And  ye  have  not 

*t 

• 

9 

9*. 

kept  the  charge  of  my 
holy    things ;    but    ye  ^ 

have  set  keepers  of  my  S 

W 

charge  in  my  sanctuary  ^ 

P* 

for  yourselves. 

9.  Thus     saith     the  ^ 
Lord  God m    

Ni 

0 

IS 

[Any  son  of  outland  ; 
the    uncircumcised    in 

• 

heart  and  uncircumcis- 

ed   in    flesh, ':=    belong- 

*  A  landbom  but  not  a  ger — proselulos  in  thy  gates — not  luivitig  disowned 
kindred  and  friends  ;  not  having  foresworn  his  nationality  ;  still  having  "  deal- 
ings "  or  associations  with  foreigners.  The  child  of  an  emigrant  fnmily  bora 
in  the  Holy  Land,  while  he  remained  connected  with  his  father's  family  (a 
family  of  outlaiids),  was  held  Jis  one  of  them— was  not  a  ge,r— proselulos.   Hence, 


74 


CHART. 


ing  to  any  son  of  out- 

s 

land.]  which   is   among 

9S 

the   children   of    Israel 

9 

0 

shall  not  enter 

...my   tanctuary  (Ez.    ^ 

zliv).                                 S 

1.  For  the  Lord  will  ^ 

e 

•N 

have   mercy  on  Jacob, 

^ 

and  will  y«t  choose  Is-  ^ 

iN 

rael,  and  set  them    in    fi 

their    own    land;    and    ^ 

the strangers  '- gerim— 

(j  landborns 

fi   

. .  shall  be  joined  with    » 

them,   and    they    shall   ^ 
cleave  to  the  house  of 

e 

Jacob  (Isai.  xiv). 

23.  Ye  shall  not  walk  in  the  manners  of. 

*rt 

.  .  the  nations  which  I 

24.  But  I  have    said   unto  you,  ye  shall  inherit 

cast  out  before  you  .  .  . 

their  land,  and  I  will  give  it  unto  you  to  possess  it, 

eS 

(Lev.  XX). 

a  land  that  floweth  with  milk  and  honey  ;  I  am  the 

^ 

Lord  your  God,  which  have  separated  you  from 

.  .  the  peoples  (Sept.,  na- 

26.  And  ye  shall  be  holy  unto  me  ;  for  I  the  Lord 

tions). 

am  holy,  and  have  severed  you  from 

« 

.  .  the  peoples  (Sept.,  tta- 

tions,  Lev.  xx). 

2.  For  thou  art  an  holy  people  unto  the  Lord  thy 

'^ 

God,  and  the  Lord  hath  chosen  thee  to  be  a  peculiar 

'i 

people  unto  himself,  above  all 

.  .  [the  peoples  which  are 
upon  the  face    of  the 

g 

13.  Now,  therefore,  I  pray  thee,  if  I  have  found 

ground — adamah']  (Deu. 

grace  in  thy  sight,  show  me  now  thy  way,  that  I 

xiv). 

may  know  thee,  that  I  may  find  grace  in  thy  sight ; 

V 

1.  By   the    rivers    of 

and    consider   that  this   nation   (goy.,   Ueb.—Elkn., 

Dabylon    there   Me    ."^at 

Sept.)  is  thy  people. 

down  ;    yea,   we    wept, 

14.  And  he  said,  My  presence  shall  go  with  thee, 

when    we  remembered 

and  I  will  give  thee  rest. 

Zion. 

15.  And  he  said  unto  him,  If  thy  presence  go  not 

4.  How  shall  we  sing 

with  me,  carry  us  not  up  hence. 

the   Lord's  song  [upon 

16.  For  wherein  shall  it  be  known  here  that  I  and 

(nekar—allotr.)   foreign 

those  "  belonging  to  any  son  of  outland  shall  not  enter  my  sanctuary.''  Follow- 
ing the  usual  renderings  of  Hebrew  into  Greek,  by  the  LXX,  I  would  render  the 
Greek  as  follows  :— Thus  saith  the  Lord  God  :  Any  (landborn)  son  of  a  son  of 
otitlanJ.  among  all  the  (landborn)  sons  of  the  sons  of  ou'Jand  wlio  arc  in  tho 
midst  of  the  house  of  Israel,  uncircumcised  in  heart  and  iincircumcised  in 
flesh,  shall  not  enter  my  sanctuary. 


SECTION    v.—  CIRCUMCISION — UNCIRCUMCISION.       75 


thy  people  linve  found  grace  in  thy  sight?  Is  it  not 
in  that  thou  goest  with  us?  So  phalt  we  be  separ- 
ated, I  and  thy  people, 

11.  But  when  Peter  was  come  to  Antioch,  I  with- 
stood him  to  the  face,  because  he  was  to  be  blamed, 

12.  For  before  that  certain  came  from  James,  he 
did  eat 


come,  he  withdrew  and  separated  himself,  fear- 
ing them  which  were  of  fhe  circumcision  (Gal.  ii). 

16.  Then  Paul  stood  up,  and  beckoning  with  his 
hand,  said,  Men  of  Israel,  and 


50.  But  the  Jews  stirred  up  the. 


19,  Now  they  which  were  scattered  abroad  upon 
the  persecution  that  arose  about  Stephen,  traveled 
as  far  as  Phenice,  and  Cyprus,  and  Antioch,  preach- 
ing the  word  to  none  but  unto  the  Jews  only  (Acts 
xi). 


34.  Then  Peter  opened  his  mouth,  and  said.  Of  a 
truth  I  perceive  that  God  is  no  respecter  of  persons  : . 


2.  And  when  Peter  was  come  up  to  Jerusalem, 
they  that  were  of  the  circumcision  contended  with 
him ." 


ground  or  soil— ac/am- 
ah]  (Ps.cxx.Kvii). 
.  .  [from  every  people 
which  are  upon  the  face 
of  the  ground— adajwaA] 
(Ex.  xxxiii). 
.  .  .  with  the  Gentiles 
{Eth7i.  —  nations),  but 
when  they  were 


.  .  ye  that  fear  God 
(pious  "  Gentiles")  give 
audience  (Acts  xiii). 
.  .  devotU  and  honorable 
women  (not  "  prose- 
lytes "),  and  the  chief 
men  of  the  city,  and 
raised  persecution  aga- 
inst Paul  and  Barna- 
bas, and  expelled  them 
out  of  their  coasts  (Acts 
xiii). 

.  .  .  Cornelius,  a  cen- 
turion of  the  band  call- 
ed the  Italian  band, 

2.  A  devout  man,  and 
one  that/carecZ  God  (not 
a  •'  proselyte '')  with  all 
his  house,  which  gave 
much  alms  to  the  peo- 
ple, and  prayed  to  God 
always. 

..35.  But  in  every  na- 
tion (Ethn.)  he  that  ft-ar- 
eth  him,  and  worketh 
righteousness  ("  the 
outcasts  of  Israel " 
**  will  I  gather  " — pious 
"  Gentiles,''  Isai.  Ivi, 
8)  is  accepted  with  him 
(Acts  X). 

. .  3.  Saying,  Thou  went- 
est  in  to  men  uticirctim- 
cised  (the  vncircumcis- 
io)i),  and  didst  eat  with 
Ihnn  (Acts  xi>. 


76  CHART. 

SECTION  VI.— SACRIFICES  AND   OFFERINGS. 


The  Positions  in  the  previous   Sections^  as  Confirmed 
and  Illustrated  in  the  Law  of  Sacrifices  and  Offer- 
and  in  Tradition. 


[V6.  Every  Hebrew 
of  the  Hebrews  (azurah) 
shall  do  these  things 
after  this  manner,  iu 
oiTering  an  offering 
made  by  fire  of  a  sweet 
Bavour  unto  the  Lord  . . 


.  .  14.  And  if  a  stran 
ger  shall  sojourn  {ger 
yagur,  Heb. — proselutos, 
prosgenetai,  Sept.)  — 
landborn  shall  be  born 
again  —  or  whosoever 
shall  be  in  your  midst 
belonging  to  your  gen- 
erations (geneas,  Sept., 
rendered  na<to?i,  Phil.  ii. 
15),  and  will  offer  an 
offering  made  by  fire, 
of  a  sweet  savour  unto 
the  Lord  : 


as  ye    (Hebrew  of 

che  Hebrews,  and  land- 
Dorn  born  again)  do  .  . 
15.  The  congregation 
{l-hahal— Church),  the 
same  ordinance  (koJch — 
"  manner  "  of  observ- 
ance) shall  be  for  both 
you  and  the  landborn 
Dorn  again  (ger  hgar, 
Heb.  —  proselutos  pros- 
kei,  Sept.) ;  an  ordin- 
ance (hokh — "  manner"' 
of  observance)  forever  . 


«  so  he  (whosoever  is 

*  of  your  nation)  shall  do. 


^  ioY  your  generation! 

m  (your  nation)  : 


.as  ye  (the  Church) 


shall  the  landborn 

{ger  — proselutos)       be 
before   the   face   of  the 


["  Josephus  says  : 
there  was  in  the  court 
of  the  temple  a  wall, 
or  balustrade,  breast 
high,  with  pillars  at 
particular  distances, 
and  inscriptions  on 
them  in  Greek  and  Lat- 
in,importing  that  stran- 
gers (foreigners)  were 
forbidden  from  entering 
further;  hero  their  of- 
ferings were  received, 
and  sacrifices  were  of- 
fered for  them,  they 
standing  at  the  barrier  ; 
but  were  not  allowed  to 
approach  the  altar. 

From  the  above  par- 
ticulars wo  learn  the 
meaning  of  what  the 
Apostle  calls  "  the  Mid- 
dle Wall  of  Partition  '' 
between  Jews  and  Gen- 
tiles broken  down  by 
the  gospel." — Watson. 

In  the  light  of  the 
above,  the  following  al- 
lusions   are    manifest  : 

Neither  let  the  son  of 
outland  who  hath  join- 
ed himself  (pious  ''Gen- 
tiles '')  to  the  Lord 
speak,  saying,  The  Lord 
hath  utterly  separated 
me  from  his  people,"  for 

their  burnt-offerings 
and  their  sacrifices  shall 
be  accepted  upon  mine 
altar  ;  for  mine  hou^e 
shall  be  called  a  house 


SECTION  VI.— SACRIFICES   AND    OFFERINGS  77 


Lord 


["  One  requirement" 
and  "  one  manner  "  of 
requirement  for  the 
Church  (composed  of 
the  Hebrew  of  the  He 


16.  One  law  {torah 

— requirement)  and  one 

judgment        (penalty) 

shall  be  for  you  and  for 

the  landborn  born  again 

{(jer    hgar  —  proselutos        

proskei.)    among    you,  H  I'rews     and      laudborn 

Num.  XV.]  Br  born  again),  and  "one 

fi  manner  of  observance" 
for  the  whole  nation ; 
^  but  not  "one  manner 
^  of  observance"  for  Jew  8 
3    and    Gentiles     "before 

17.  And  the  Lord  «  the  face  of  the  Lord  "— 
spake  unto  Moses,  say-  at  the  altar.  The  Gen- 
iQg^  ^  tiles  (nations)  were  nev 

18.  Speak  unto  Aaron,  «  er  permitted  to  enter 
AndtohissoDS,andunto  '^  that  "  court,"  in  which 
all  the  children  of  Isra-  ^  was  the  altar,  where  the 
el,  and  say  unto  them,  «  Jews  as  a  nation  offer 
Whatsoever  he  be  of  the  »    ed  sacrifice.] 

house  of  Israel *    "r  of   the  stranger 

{ger — proselutos) — land- 
ft  born — in  Israel,  that 
8.  And  thou  shalt  *^  will  offer  his  oblation 
say  unto  them,  Whatso-  J  for  all  his  vows,  and  for 
?  all  his  free-will-offer- 
ings, which  they  will 
the  ger  which  will  act  offer  unto  the  Lord  for 
the  ger  among  you  J  a  burnt-offering ; 
(Heb.  ger  mher  yagur-  ^  19.  Ye  shall  offer  at 
Sept.  proselutoon  pros-  ^  your  own  will  a  male 
keimenoon  —  landborns  without  blemish,  of  the 
•'added"  or  "attached"  ^  beeves,  of  the  sheep,  or 

to  you)  that  offereth  a  S   of  the  goats 

burnt-offering  or  sacri-  ^ 

gj.^._  J^       [The  presentation  of 

9.    And    bringeth    it  ^    an   offering  within  the 

not  unto  the  door  of  the  g    court  of  the  Jewish  na- 

tabernacle  of  the   con-  • 


of  prayer  for  all  peop- 
lea^'  (Sept.,  nations) 
j  Isai.  Ivi,  3.  7.] 

[The  prophet,  in  the 
'above,  alludes    to    the 
jprivileges     of      "Gen- 
tiles"   or  foreigners  in 
,   the      place      appointed 
^   them    in    the    Temple, 
m    to-wit  :  "  The  court  of 
«    the     Gentiles."        See 
Solomon's      Prayer,    2 
i  Kings  viii,  41,  page  55  ; 
^  also  2    Chron.    vi,  32, 
^   page  5.] 

pi 


ever  man  there  be  of  the 
house  of   Israel,   or  of 


gregation,  to  offer  it 
unto  the  Lord;  even 
that  man  shall  be  cut 
off  from  among  his  peo- 
ple ("  people  of  the 
congregation"  at  least) 
(Lev.  xvii). 


tiou,  was  not  the  pecu- 
liar prerogative  of  any 
class  of  persons  of  the 
Jewish  nation.  Sacri 
fices  were  required  of 
persons  guilty  of  an  of- 
fense against  the  church 
before  restoration  to  a 


..25.  Neither  from  a 
stranger's  hand  {ben 
nekar)— from  the  hand  of 
a  son  of  outland— shall 
ye  offer  the  bread  of 
your  God  of  any  of 
these ;  because  their 
corruption  i.';  in  them, 
and  blemishes  be  in 
them;  they  shall  not 
be  accepted  for  you 
(Lev.  xxii). 


78 


CHART. 


13.  Aud  if  the  ivhole 
congregation  of  Israel 
(who  ate  the  passover, 
Ex.  xii,  47)  sin  through 
iguorance,  and  the 
thing  he  hid  from  the 
eyea  of  the  assembly 
(khahal  —  Church)  and 
they  have  done  some- 


place among  the  clean  ; 
also  of  the  landborn 
upon  entering  the 
Chorch.  Among  things 
required  of  a  *'  com- 
plete proselyte  " — "pro- 
selyte of  righteous- 
^  ness'' or  landborn  born 
C  again,  was    '*circuuici 


what  against  any  of  the    aj  sion     and     sacrifice 


TradUhn.] 
There   being  one  or- 


commandments   of  the 
Lord,  concerning  things    ^ 

which  should  not  be  *  dinance  (/toAfc-manner 
done,  and  are  guilty,  ^  of  observance)  to  the 
etc.  (Lev.  iv).  g   ^hole   nation,  as  refer- 

red to  above,  the  inspired  writers  often  do  not  refer 
to  any  distinction  between  the  Clean  and  the  Un- 
clean, but  use  terms  that  apply  to  the  whole  nation. 
Hence  in  the  following,  it  is  tfce  Prince~ci\il  ruler— 
and  the  people  of  the  land— nil  citizens  of  the  com- 
mon wealth  or  the  Jewish  nation.  See  above.  Section 
II.] 

22.  And  if  ye  have  erred,  and  not  observed  all 
these  commandments  which  the  Loid  hath  spoken 
unto  Moses, 

23.  Even  all  that  the  Lord  hath  commanded  you 
by  the  hand  of  Moses,  from  the  day  that  the  Lord 
commanded  Moses,  and  henceforward  among  your 
generations  (Sept.  geneas— your  nation  —  - in  the 
midst  of  a  crooked  and  perverse  nation,'' geneas 
Phil,  ii,  15.)     (Num.  xv.) 

[  A  Moabite  of  the  tenth,  an  Edomite  of  the  third 
generation  (geneas)  "  in  thy  gates,"  were  your  genera- 
tio7i.s— ware  of  your  nation.] 

22.  So  that  the  generation  to  come  (your  nation  in 
after-times)  of  your  chUdren  (all  were  chUdren  who 
were  not  allotrioi  —  foreigners,  see  Matt,  xvii,  25, 
26,  page  46  ;  and  all  were  brothers  who  were  not  no- 
krim— foreigners,  Deut.  xv,  2,  3,  page  45)  shall  rise 
up  afler  you  and 


[Those  ministering  at 
the  altar,  inside  "  this 
barrier  "  or  wall,  where 
the  altar  stood,  "receiv- 
ed ''  over  this  wall  "  at 
the  hands  of  a  sou  of 
outland,''  "standing 
outside  this  barrier," 
his  "  burnt-ufferii  gs 
and  sacrifices,"  and 
they  were  "  otfered  for 
him"  upon  the  altar.] 


22.  When  a  ruler  (nasi,  Heb.)  hath  sinned,  and 
done  somewhat  through  ignorance  against  any  of 
the  commandments  of  the  Lord  his  God,  concerning 
thin:.,'s  which  sliould  not  be  done,  and  is  guilty; 

'S.'j.  Or  if  his  sin,  wherein  he  hath  .eiuned,  come  to 
Li.s  knowledge  ;  h«  shall  bring  his  offering,  a  kid  of 
the  goats,  a  male  without  blemish  ; 


.the  stranger  <>tol-r 
—  allotr.)  that  shall 
come  from  a  fur  land, 
.shall  say,  when  they 
see  the  plagues  of  that 
land,  and  the  sicknesses 
which  the  Lord  hath 
laid  upon  it : 

23.     And    that    the 


SECTION    VI. — SACRIFICES   AND    OFFERINGS. 


79 


27.  [And  if  any  soul  of  the  people  of  the  land]  sin 
through  ignorance,  while  he  doeth  somewhat  against 
any  of  the  commandments  of  the  Lord,  concerning 
things  which  ought  not  to  be  done,  and  be  guilty  ; 

28.  Or,  if  his  sin  which  he  hath  sinned,  come  to 
his  knowledge  ;  then  he  shall  bring  his  offering,  a 
kid  of  the  goats,  a  female  without  blemish,  for  his 
sin  which  he  hath  sinned. 

29.  And  he  shall  lay  his  hand  upon  the  head  of 
the  sin-offering,  and  slay  the  sin-offering  in  the 
place  of  the  burnt-offering. 

30.  And  the  priest  shall  take  of  the  blood  thereof 
with  his  finger,  and  put  it  upon  the  horns  of  the 
altar  of  burnt-offering,  and  shall  pour  out  all  the 
blood  thereof  at  the  bottom  of  the  altar  (Lev.  iv). 


27.  And  if  any  soul  (of  the  people  of  the  land)  sin 
through  ignorance,  then  he  shall  bring  a  she-goat 
of  the  first  year  for  a  sin-offering. 

28.  And  the  priest  shall  make  an  atonement  for 
the  soul  that  sinneth  ignorantly,  when  he  sinneth 
by  ignorance  before  the  Lord,  to  make  an  atonement 
for  him ;  and  it  shall  be  forgiven  him  (Num.  xv). 

7.  And  a  portion  shall  be  for  the  prince  (nasi, 
Heb.)  on  the  one  side  and  on  the  other  side  of  the 
oblation  of  the  holy  portion,  and  of  the  possessions 
of  the  city,  before  the  oblatiou  of  the  holy  portion, 
and  before  the  possession  of  the  city,  from  the  west 
Bide  westward,  and  from  the  east  side  eastward  ;  and 
the  length  shall  be  over  against  one  of  the  portions, 
from  the  west  border  unto  the  east  border. 

8.  In  the  land  shall  be  his  possession  in  Israel ; 
and  my  princes  {nasiai,  Heb. — plural)  shall  no  more 
oppress  my  people  ;  and  the  rest  oi  Uic  land  sluill  they 
give  to  the  house  of  Israel  according  to  their  tribes.  (See 
£z.  xlvii,  22,  23,  and  pages  66,  67.) 

9.  Thus  saith  the  Lord  God,  Let  it  suflSce  you,  0 
princes  (nasiai)  of  Israel ;  remove  violence  and  spoil, 
and  execute  judgment  and  justice,  take  away  your 
exactions  from  my  people,  saith  the  Lord  God. 

16.  All  the  people  of  the  land  shall  give  this  obla- 
tion for  the  prince  (nasi)  in  Israel. 

17.  And  it  shall  be  the  prince's  (nasi)  part  to  give 
burnt-offerings,  and  meat-offerings,  and  drink-offer- 


whole  land  thereof  is 
brimstone,  and  salt,  and 
burning,  that  it  is  not 
sown,  nor  beareth,  nor 
any  grass  groweth 
therein,  like  the  over- 
throw of  Sodom,  and 
Gomorrah,  Admah,  and 
Zeboim,  which  the  Lord 
overthrew  in  his  anger, 
and  in  his  wrath  ; 

24.  Even  all  nations 
[goyim  —  Ethn.)  shall 
say,  Wherefore  hath  the 
Lord  done  thus  unto 
this  land  ?  what  meun- 
eth  the  heat  of  this 
great  anger? 

25.  Then  men  shall 
say.  Because  they  have 
forsaken  the  covenant 
of  the  Lord  God  of  their 
fathers,  which  he  mad« 
with  them  when  he 
brought  them  forth  out 
of  the  land  of  Egypt 
(Deut.  xxix). 

3.  Incline  your  ear, 
and  come  unto  me  : 
bear,  and  your  soul 
shall  live;  and  I  will 
make  an  everlasting 
covenant  M?i</j  you  ^with 
every  one  that  thirst- 
eth)  even  the  sure 
mercies  of  David. 

4.  Behold,  I  have 
given  him  for  a  witne5« 
to  the  peoples,  a  lea<ler 
and  commander  to  tli.; 
peoples  (the  latter  mu- 
tions,  Sept.)     (Isai.  iv). 

10.  And  in  that  d.ny 
there  shall  be  a  root  of 
JeMse,  which  shall  st.ind 
for  an  ensign  of  tb« 
peoples,  to  it  shall  the 
nations,  seek :    and  his 


80 


CHART. 


logs,  in  the  feasts,  aud  in  the  new  moons,  and  in  the 
sabbaths,  in  all  solemnities  of  the  bouse  of  Israel  : 
he  shall  prepare  the  sin-offering,  and  the  meat-offer- 
ing, and  the  burnt-offering,  and  the  peace-offerings, 
to  make  reconciliation  for  the  house  of  Israel. 

22.  And  upon  that  day  shall  the  prince  ()iasi)  pre- 
pare for  himself,  and  for  all  the  people  of  the  land, 
a  bullock  for  a  sin-offering. 

[22.  And  upon  that  day  shall  the  prince  prepare 
for  himself  and  his  house,  and  for  all  the  people  ofthe 
land,  etc.,  Sept.] 

23.  And  seven  days  of  the  feast  he  shall  prepare 
a  burnt-offering  to  the  Lord,  seven  bullocks  and 
seven  rams  without  blemish,  daily  the  seven  days  ; 
and  a  kid  of  the  goats  daily  for  a  sin-ofifering  (Ezek. 
xlv), 

2.  And  the  prince  (nasi)  shall  enter  by  the  way  of 
the  porch  of  that  gate  without,  and  shall  stand  by 
the  post  of  the  gate,  and  the  priest  shall  prepare  his 
burnt-offering  and  his  peace-offerings,  and  he  shall 
worship  at  the  threshold  of  the  gate  ;  then  he  shall 
go  forth  ;  but  the  gate  shall  not  be  shut  until  the 
evening. 

3.  Likewise  the  people  of  the  land  shall  worship  at 
the  door  of  the  gate  before  the  Lord,  in  the  sabbaths, 
and  in  the  new  moons. 

4.  And  the  burnt-offering  that  the  prince  (nasi) 
ehall  offer  unto  the  Lord  in  the  sabbath-day  shall 
be  six  lambs  without  blemish,  and  a  ram  without 
blemish. 

8.  And  when  the  prince  (nasi)  shall  enter,  he 
Bhall  go  in  by  the  way  of  the  porch  of  that  gate, 
and  he  shall  go  forth  by  the  way  thereof. 

9.  But  when  the  people  of  the  land  shall  come  be- 
fore the  Lord  in  the  solemn  feasts,  he  that  eutereth 
in  by  the  way  of  the  north  gate  to  worship  shall  go 
out  by  the  way  ofthe  south  gate,  and  he  that  enter- 
eth  by  the  way  of  the  south  gate  shall  go  forth  by 
the  way  of  the  north  gate  ;  he  shall  not  return  by 
the  way  of  the  gate  whereby  he  came  in,  but  shall 
go  forth  over  against  it. 

10.  And  the  prince  (nasi)  in  the  midst  of  them, 
when  they  go  in,  shall  go  in;  and  when  they  go 
forth,  shall  go  fortli  ; 


rest  shall  be  glori- 
ous. 

12.  And  he  shall  set 
up  an  ensign  for  the 
nations,  and  shall  as- 
semble the  outcasts  of 
Israel,  and  gather  to- 
gether the  dispersed  of 
Judah  from  the  four 
corners  of  the  earth 
(Isai.  xi). 

29.  Lord,  now  lettest 
thou  thy  servant  depart 
in  peace  according  to 
thy  word  ; 

30.  For  mine  eyes 
have  seen  thy  salvation. 

31.  Which  thou  hast 
prepared  before  the  face 
of  all  peoples. 

32.  A  light  to  lighten 
the  nations,  and  the 
glory  of  thy  people  Is- 
rael (Luke  ii). 

25.  Who  by  the  mouth 
of  thy  servant  David 
hast  .s^aid.  Why  did  the 
nations  (Ethn.)  rage, 
and  the  peoples  imagine 
vain  things?  (Acts  iv.) 

8.  Now  I  say  that 
Jesus  Christ  was  a  min- 
ister of  the  circumcis- 
ion for  the  truth  of 
God,  to  confirm  the 
promises  made  unto  the 
fathers  ; 

9.  And  that  the  na- 
tions might  glorify  God 
for  his  mercy  ;  as  it  is 
written,  For  this  cause 
I  will  confess  to  be 
among  the  nations,  and 
sing  unto  thy  name. 

10.  And  again  he 
saith,  Rejoice,  ye  na- 
tions, with  his  people. 

11.  And  a;j;ain.  Praise 
the  Liird,  all  ye  nnlious: 


SECTION    VI.— SACRIFICES   AND   OFFERINGS. 


81 


16.  Thu8  saith  the  Lord  God,  if  the  prince  (nasi) 
give  a  gift  unto  any  of  his  sons,  the  inheritance 
thereof  shall  be  his  sons' ;  it  shall  be  their  posses- 
sion by  inheritance. 

17.  But  if  he  give  a  gift  of  his  inheritance  to  one 
of  his  servants,  then  it  shall  be  his  to  the  year  of 
liberty;  after  it  shall  return  to  the  prince  {iiasi) ; 
but  his  inheritance  Fhall  be  his  sons'  for  them. 

18.  Moreover,  the  prince  {nasi)  shall  not  take  of 
the  people's  inheritance  by  oppression,  to  thrust 
them  out  of  their  possession  ;  but  he  shall  give  his 
sons'  inheritance  out  of  his  own  possession  ;  that  my 

people  be  not  scattered  every  man  from  his  possession 
(Ezekiel  xlvi). 


11.  And  Urijah  the  priest  built  an  altar  according 
to  all  that  king  Ahaz  had  sent  from  Damascus  ;  so 
Urijah  the  priest  made  it  against  king  Ahaz  came 
from  Damascus. 

15.  And  king  Ahaz  commanded  Urijah  the  priest, 
saying,  Upon  the  great  altar  burn  the  morning 
burnt-offering,  and  the  evening  meat-offering,  and 
the  king's  burnt-sacrifice,  and  his  meat-offerings, 
with  the  burnt-offering  of  all  the  people  of  the  land, 
and  their  meat-offering  .  .  .  and  the  brazen  altar 
shall  be  for  me  to  inquire  by  (2  Kings  xvi). 


9.  And  God  said  unto  Abraham,  thou  shalt  keep 
my  covenant,  therefore,  thou,  and  thy  seed  after  thee, 
in  their  generations  (geneas— in  your  nation).  (Gen 
XV  ii.) 


and  laud  him,  all  ye 
peoples. 

12.  And  again,  Esaias 
saith,  There  shall  be  a 
root  of  Jesse,  and  be 
that  shall  rise  to  reign 
over  the  nations,  in  him 
shall  the  nations  trust 
(Eom.  xv). 

10.  Then  she  fell  on 
her  face,  and  bowed  her- 
elf  to  the  ground,  and 
said  unto  him,  Why 
have  I  found  grace  in 
thine  eyes,  that  thou 
shouldest  take  knowl- 
edge of  me,  seeing  I 
am  a  stranger  (nokri — 
xenos).     (Ruth  ii.) 

19.  Then  said  the 
king  to  Ittai  the  Git- 
tite,  Wherefore  goest 
thou  also  with  us?  re- 
turn to  thy  place,  and 
abide  with  the  king ; 
for  thou  art  a  stranger 
(nokri — xenos),  and  also 
an  exile  (2  Sam.  xv). 

7.  And  they  took 
counsel,  and  bought 
with  them  the  potter's 
field  to  bury  strangers 
{xenoi  —  pious  •'  Gen- 
tiles ")  in  (Matt,  xxvii). 

[Pious  foreigners  am- 
ong the  Jews,  such  as 
Ittai  the  Gittite,  etc.,  in 
Greek,  were  called  xenoi, 
or  xenoi  "  from  the  cov- 
enants of  promise  " 
(Eph.  ii,  12,  19),  not 
being  permitted  a  cove- 
nant relation  or  mem- 
bership in  the  Jewish 
Church,  under  the  cove- 
nant with  Abraham.] 

22.  And  they  snid, 
Cornelius  tlie  centurion, 
a   just   man,    and    one 


82 


CHART. 


and  of  good  report  aiuong  all  the  nation  of  the 

Jews,  was  warned  from  God  by  a  holy  angel,  to  send 
for  thee  into  his  house  and  to  hear  words  of  thee. 

28.  And  he  said  unto  them,  Ye  know  how  that  it 
is  an  unlawful  thing  for  a  man  that  is  a  Jew  (of  the 
Jewish  Qation)  to  keep  company,  or  come 


45,  And  they  of  the  circumcision  {the  Jewish  na- 
tion) which  believed  were  astonished,  as  many  as 
came  with  Peter,  because  that  on 


(one  of  the  nations 
fearing  God,  or  a  pious 
"  Gentile  ")  that  fear- 
ethGod 


by  that  which  is  called  the  circumcision  in  the 

fieahmade  6y  feawds  (the  Jewish  nation); 


..unto  one  of  another 
Elation;  but  God  hath 
showed  me  that  I  should 
not  call  any  man  com- 
mon or  unclean. 

.the  nations  {the  uncir- 
cumcision)  also  were 
poured  out  the  gift  of 
the   Holy  Ghost   (Acts 

X). 

11.  Wherefore  re- 
member, that  ye  being 
in  time  past  (under  the 
Jewish  economy)  Gen- 
tiles (nations)  in  the 
flesh  who  are  called  un- 
circumcision 


within    the    commonwealth    of    Israel    (or 

among  "the  people  of  the  land")  and 


12.  That  at  that  time 
(under  that  economy) 
ye  were  without  Christ 
(without  "  the  oracles 
of  God")  being  aliens 
(  apo-allotrioomenoi  ) — 
held  as  foreigners 


...strangers  (xenoi)  from 
the  covenants  of  pro- 
mise, etc.  (See  exposi- 
tion. Chap.  III.) 

19.  Now  therefore  ye 
are  no  more  strangers 
{xenoi,  as  Ittai,  a  pious 
foreigner)  and  foreign- 
ers (paroikoi — dwellers 
—  resident  foreigners, 
who  may  not    eat    the 


SECTION    VI. — SACRIFICES   AND   OFFERINGS. 


83 


fellow-citizens  of  the  saints  and  of  the  house- 
hold (one  of  the  nations  could  not  become  a  citizen 
within  the  Jewish  nation,  nor  a  member  of  a  house- 
hold of  God,  under  the  covenant  with  A^braham)  of 
God  (Eph.  ii). 


nigh   (as  the  Jewish  nation)  by  the  blood  of 

ChriBt. 


passover,    Ex.   xii,    43, 
Sept.) ;  but 


<t 

f*  13.  But  now  in  Christ 
Jesus  ye  who  (in  time 
past)  were  far  off  (th« 
nations)  are  made 


14.  For  he  is  our  peace,  who  hath  made  both  one,  and  hath  broken  down 

THE   MIDDLE   WALL  OF  PARTITION  BETWEEN  US. 

15.  Having  abolished  in  his  flesh  the  enmity,  even  the  law  of  commandments 
contained  in  ordinances ;  for  to  make  in  himself  of  twain  one  new  man,  so 
making  peace ; 

16.  And  that  he  might  reconcile  both  (the  pious  of  both  the  Jewish  nation 
and  of  other  nations)  unto  God  in  one  body  by  the  cross,  having  slain  the  en- 
mity thereby, 

17.  And  came  and  preached  peace  to  them  that  were  afar  off  ("  Gentiles  " 
— nations)  and  to  them  that  are  nigh  (Jewish  nation). 

18.  For  through  him  we  both  (circumcision  and  uncircumcision — those  ot 
the  Jewish  nation  and  those  of  other  nations)  have  access  by  one  Spirit 
unto  the  Father. 

19.  Now  (under  the  new  economy)  ye  are  no  more  (as  under  the  old  economy) 
strangers — xenoi  (pious  foreigners  or  nokri,  such  as  Ittai,  etc.,  called,  in  re- 
lation to  the  covenants  of  promise,  xenoi)  and  foreigners — paroikoi,  dwellers, 
resident  foreigners  (called,  in  relation  to  the  citizens  of  the  Hebrew  com- 
monwealth or  "  the  people  of  the  land,"  dwellers  or  resident  foreigners)  but 
fellow-citizens  (under  this  new  economy)  of  the  saints  and  of  the  household 
(under  this  new  economy)  of  God. 

20.  And  are  built  upon  the  foundation  of  the  apostles  and  prophets,  Jesua 
Christ  himself  being  the  chief  corner-stone  : 

21.  In  whom  all  the  building,  fitly  framed  together,  groweth  unto  a  holy 
temple  in  the  Lord. 

22.  In  whom  ye  also  are  builded  {the  nations  formed  no  part  of  that  building — 
the  Church  huilt  up  under  the  covenant  with  Abraham)  together  for  a  habita- 
tion of  God  through  the  Spirit  (Eph.  ii). 

1.  For  this  cause  I  Paul,  the  prisoner  of  Jesus  Christ  for  you  Gentiles 
{nations — the  uncircumcision,  to  whom  Paul  was  minister),  etc. 

5.  Which  in  other  ages  wa.s  not  made  known  unto  the  sons  of  men,  &s  it  is 
now  revealed  unto  his  holy  apos-tles  and  prophets  by  the  Spirit ; 

6.  That  the  Gentiles  {natio7is)  should  be  fellow-heirs,  and  of  the  same  body, 
and  partakers  of  his  promise  (the  pious  of  the  nations,  hitherto,  were  "  stran- 
gers from  the  covenants  of  promise '')  in  Christ  by  the  gospel  (Eph.  iii). 


84 


CHART. 


SECTION  VII.— REMAINING  REFERENCES. 

Eemaining  Beferences,  mid  Extent  of  the  Frivileges  of 
the  Cities  of  Refuge. 


29.  And  this  shall  be 
a  statute  for  ever  unto 
j'ou,  that  in  the  seven- 
th month,  on  the  tenth 
day  of  the  month,  ye 
shall  aflaict  your  souls, 
and  do  no  work  at  all, 
whether  it  be  a  Heb- 
rew of  the  Hebrews  or 
landborn  1)0111  again- 
{ger  hgar,  Heb. — prose- 
hUos  proskei. ,  Sept.) 
among  you. 

33.  And  he  shall 
make  an  atonement  for 
the  holy  sanctuary,  and 
he  shall  make  an  atone- 
ment for  the  tabernac- 
le of  the  congregation, 
and  for  the  altar  ;  and 
he  shall  make  an  atone- 
ment for  the  priests, 
and  for  all  the  people  of 
the  congregation  (khahal, 
Heb, — ecclesia,  Sept.) — 
Church  (Lev.  xvi). 

10.  Whatsoever  man 
there  be  of  the  house 
of  Israel  or  of  the  land- 
horn  born  again  (yer 

hgar,  Heb. — pros,  pros- 
kei, Sept.)  among  yon, 
that  eateth  any  manner 
of  blood,  I  will  even  set 
my  face  against  that 
soul  that  eateth  blood, 
and  will  cut  him  off 
from  among  his  people. 
12.  Therefore  I  said 
unto  the  children  of  Is- 
rael.  No   soul    of    you 


12.  Six  days  thou 
shalt  do  thy  work,  and 
on  the  seventh  day  thou 
shalt  rest;  that  thine 
ox  and  thine  ass  may 
rest,  and  the  son  of  thy 
handmaid  and  the 
landborn  (?«»•.  Heb.— 
pros.,  Sept.)  may  be  re- 
freshed (Ex.  xxiii). 

14.  But  the  seventh 
day  is  the  sabbath  of 
the  Lord  thy  God  :  in 
it  thou  shalt  not  do  any  i 
work,  thou,  nor  thy! 
son,  nor  thy  daughter, 
nor  thy  man-servant, 
nor  thy  maid-servant 
nor  thine  ox,  nor  thine 
ass,  nor  any  of  thj'  cat 
tie,  nor  thy  landborn 
(ger,  Heb.  —  proselutos 
Sept.)  that  is  within 
thy  gates;  that  thy 
man-servant  and  thy 
maid-servant  may  rest 
as  well  as  thou  (Deu.  v). 
16.  And  I  charged 
your  judges  at  that 
time,-  .saying.  Hear  the 
causes  between  your 
brethren,  and  judge 
righteously  between  ev- 
ery man  and  his  broth- 
er, and  the  landborn 
{(jer—pros.)  that  i.s  witlj 
him  (Dent.  i). 

43.     The  landborn 

(ger — pros.)  titat  is  icitli- 
in  thee  shall  get  up 
above  thee   very  high  ; 


[*'  Thou  wilt  save  me 
from  the  strifes  of  the 
people  ;  thou  wilt  place 
me  at  the  head  (or  foi 
a  chief)  of  nations;  a 
people  I  have  not 
known  shall  serve  me. 
At  the  hearing  of  the 
ear  they  will  obey  me, 

the  sons   of  ontland 

will  lie  to  me ;  the  SOns 
of  ontland  will  decay 
and  tremble  out  of  their 
inclosures."  —  Dr.  J. 
Addison  Alexander's 
rendering  of  Ps.  xviii, 
44-46.] 

44.  Thou  also  bast 
delivered  me  from  the 
strivings  of  my  people, 
thou  hast  kept  me  to  be 
head  of  the  nations;  a 
people  which  I  knew 
not  shall  serve  me. 

45.  The  sons  of  cut- 
land  (.benei  nekur)  shall 

ubuiit  themsehes  unto 
me :  as  soon  as  they 
liear,  they  shall  be  obe- 
dient unto  me. 

46.  The  sons  of  ont- 
land l^*""**  nekur)  shall 
taUe     away,    and    they 

hall  be  airaid  out  of 
their  close  places  (2 
Sam.  xxii). 

10.  And  the  sons  of 
ontland  {heuei  nekar) 
shall  build  up  thy  walla, 
and  their  kings  shall 
minister  unto  thee;  for 


SECTION  VII. — REMAINING    REFERENCES. 


85 


shall  eat  blood,  neither 
shall  any  landbom 
■faoru  again  (?«'•  %«»■> 
Heb.—  pros  proskei, 
Sept.)  among  you  eat 
blood, 

13.  And  whatsoever 
man  there  be  of  the  chil- 
dren of  Israel,  or  of  the 
landbom  born  again 

(ger  hgar^pros  proskei) 
which  huuteth  and  cat« 
cheth  any  beast  or  fowl 
that  may  be  eaten;  he 
shall  even  pour  out  the 
blood  thereof,  and  cover 
it  with  dust  (Lev.  xvii). 

26.  Ye  shall  therefore 
keep  my  statutes  and 
my  judgments,  and 
shall  not  commit  any 
of  these  abominations ; 
neither  any  Hebrew  of 
tbe  Hebrews  or  land- 
born  born  again  iger 
hgar  —  pros,  prosgeno- 
menos)  among  you ; 

29-  For  whosoever 
shall  commit  any  of 
these  abominations,  ev- 
en the  souls  that  com- 
mit them  shall  be  cut 
off  from  among  their 
people  (Lev.  xviii). 

16.  And  he  that  blas- 
phemeth  the  name  of 
the  Lord,  he  shall  sure- 
ly be  put  to  death,  and 
all  the  congregation 
{gadath — not  the  "^a- 
dalh  of  Israel,"  who 
ate  the  passover,  Ex. 
xii,  47)  shall  certainly 
stone  him ;  as  well  the 
landbom  (born  again) 
as  the  Hebrew  of  the 
Hebrews),  when  he 
blasphemeth  the  name 


and  thou  shalt  come 
down  very  low. 

44.  He  shall  lend  to 
thee,  and  thou  shalt  not 
lend  to  him ;  he  shall  be 
the  head,  and  thou  shalt 
be  the  tail  (Deut. 
xxviii). 

[The  phrase  italicised 
in  Deut.  xxviii,  43, 
above,  is  a  peculiar 
phrase  in  the  original. 
It  should,  perhaps,  be 
rendered  :  The  landbom 
winch  is  among thif  draw- 
ing nigh ;  that  is,  the 
landborn  in  the  Church, 
or  that  element  of  the 
Church  which  is  of 
"stock  "  not  '•  of  Isra- 
el,'' shall  become  chief 
and  the  disobedient 
Jews  shall  be  rejected, 
and  "become  an  as- 
tonishment, a  proverb 
and  a  byword  among 
all  nations  whither  the 
Lord  shall  lead  thee."'] 

11.  And  thou  shalt 
rejoice  in  every  good 
thing  which  the  Lord 
thy  God  hath  given  un- 
to thee,  and  unto  thy 
house,  thou  and  the  Le- 
vite,  and  the  landbom 

{ger  — pros.)  that  is  a- 
mong  you  (Deut.  xxvi). 
10.  But  the  seventh 
day  .  .  .  nor  thy  land- 
bom (ger  — pros.)  in 
thy  gates  (Ex.  xx). 

32.   The    landbom 

(Heb.  ger — Sept.  xenos  !) 
did  not  lodge  in  the 
street ;  but  I  opened 
my  doors  to  the  trav- 
eler (Job  xxxi). 

[The  above  is  the  on- 


in  my  wrath  I  smote 
thee,  but  in  my  favour 
have  I  had  mercy  on 
thee  (Isai.  Ix). 
I  15.  Are  we  not  count- 
ed of  him  foreigners 
{nokr. — allotr.)  tor  he 
hath  sold  us,  and  hath 
quite  devoured  also  our 
money  (Gen.  xxxi). 

21.  For  the  Lord  shall 
rise  up  as  in  mount 
Perazim,  he  shall  be 
wroth  as  in  the  valley 
of  Gibeon,  that  he  may 
do  his  work,  his  strange 
work  ;  and  bring  to  pass 
his  act,  his  foreign  ("o- 
kr. —  allotr.)  act  (Isai. 
xxviii). 

!  34.  Quenched  the  vi- 
olence of  fire,  escaped 
the  edge  of  the  sword, 
out  of  weakness  were 
made  strong,  waxed 
valiant  in  fight,  turned 
to  fight  the  armies  of 
the  aliens  (allotr.) — for- 
eigners (Heb.  xi). 

21.  Yet  I  had  planted 
thee  a  noble  vine,  whol- 
ly a  right  seed;  how 
then  art  thou  turned 
into  the  degenerate 
plant  of  a  foreign  ("o- 
kr. — allotr.)  vine  unto 
me  ?  (Jer.  ii). 

15.  They  that  dwell 
in  mine  house,  and  my 
maids,  count  me  for  a 
stranger  (sar,  see  Chap. 
V) ;  I  am  a  foreigner 
(nokr.— allotr.)  in  thy 
sight. 

.  .  to  sell  her  unto  a 
strange  nation  (nokr., 
foreign  people,  Htb.— 
allotr.,  foreign  nation) 
Sept.)  he  shall  b.ive  no 


86 


CHART. 


of  the  Lord,  shall  be  put 
to  death. 

22.  Ye  shall  have  one 
manner  of  law  as  well 
for  the  landbom 
(born  again)  as  for 
the  Hebrew  of  the 
Hebrews :  for  I  am 
the  Lord  your  God  (Lev. 
xxiv). 

32.  And  he  wrote 
there  upon  the  stones 
a  copy  of  the  law  of 
Moses,  which  he  wrote 
in  the  presence  of  the 
children  of  Israel. 

3.3.  And  all  Israel, 
and  their  elders,  and 
officers,  and  their  judg- 
es, stood  on  this  side 
the  ark  and  on  that 
Bide,  before  the  priest 
the  Levites,  which  bare 
the  ark  of  the  covenant 
of  the  Lord,  as  well  the 
landborn  (born  again) 
as  the  Hebrew  of  the 
Hebrews,  half  of  them 
over  against  mount  Ge- 
rizim;  and  half  of  them 
over  against  mount 
Ebal ;  as  Moses  the  ser- 
vant  of  the  Lord  had 
commanded  before,  that 
they  should  bless  the 
people  of  Israel. 

34.  And  afterward  he 
read  all  the  words  of 
the  law,  the  blessings 
and  cursings,  according 
to  all  that  is  written  in 
the  book  of  the  law. 

35.  There  was  not  a 
word  of  all  that  Moses 
commanded  which  Josh- 
ua read  not  before  all 
the  congrtgalion  of  Isra- 
el,    (who  ute  tlic  jiass- 


ly  instance  where  the 
LXX  render  the  Heb 
rew  word  ger  by  the 
Greek  term  xenos,  and 
Avith  this  exception  the 
word  is  always  used  to 
represent  the  Hebrew 
word  nokri,  or  foreign- 
er. Here  it  is  evident- 
ly a  gloss  upon  the  pas- 
sage. It  wa^^  commend- 
able to  '♦  entertain 
strangers "  (jphiloxeni- 
as),  I  was  a  stranger 
{xenos)  and  ye  took  me 
in."  "  When  saw  we 
thee  a  stranger  "  {zen- 
os)  ?  "I  was  a  stran- 
ger {xenos)  and  ye  took 
me  not  in.''  "  Bought 
tlie  potter's  field  to  bury 
strangers   {xenoi)    in." 

"  Beloved,  thou  doest 
faithfully  whatsoever 
thou  doest  to  the  breth- 
ren, and  to  (xenoi) 
strangers." 

Ittai  the  Gittite  and 
Ruth  the  Moabitess 
were  xcnoi — pious  "Gen- 
tiles''  or  foreigners, 
who  were  "  xenoi  from 
the  covenants  of  prom- 
ise."] 

23.  The  land  shall  not 
be  sold  for  ever  ;  for  the 
land  is  mine  :  for  ye  are 
landborn  (go-im,  Heb. 

— jyroselutos,  Sept.)  and 
dwellers  (toshaUdm, 
Reh.—paroikoi,  Sept.) 
with  me  (Lev.  xxv). 

[See  other  references 
to  the  •'proselytes  of 
habitation  "  or  resident 
landborns,  on  page  62, 
Section  III.  In  the 
remaining  references 
the    LXX     v;irv     tlu'ir 


power,  seeing  he  hath 
dealt  deceitfully  with 
her. 

9.  And  if  he  have  be- 
trothed her  unto  hia 
son,  he  shall  deal  with 
her  after  the  manner  of 
daughters  (Ex.  xxi). 

10.  For  thy  violence 
against  thy  brother  Ja- 
cob, shame  shall  cover 
thee,  and  thou  shall  be 
cut  off  for  ever. 

11.  In  the  day  that 
thou    stoodest    on    the 

tlier  side,  in  the  day 
that  the  strangers  (zar- 
im)  carried  away  cap- 
tive his  forces,  and  for- 
eigners ,  i—nokr.allotr.) 

utered  into  his  gates, 
and  cast  lots  upon  Jer- 
usalem, even  thou  wast 
as  one  of  them. 

12.  But  thou  ishould- 
est  not  have  looked  on 
the  day  of  thy  brother, 

the    day     that     ho 
became  a  foreigner('2o- 

At.  —  allolr.)  ;  neither 
houlde.>t  thou  have  re- 
joiced over  the  children 
of  Judah  in  the  day  of 
their  destruction  ;  nei- 
ther shouldest  thou 
have  spoken  proudly  in 
the  day  of  distress  (Oba- 
diah  i). 

16.  To  deliver  thee 
from  the  strange  {snr) 
woman,  even  from  the 
foreigness  (nokr.—al- 
lotr.)  which  flattereth 
with  her  words  (I'rov. 
ii) 

10.  Lest  strangers 
(zarim)  be  filled  with 
thy  wealth,  and  tliy 
labors   1,(.   ill    the  hou-e 


SECTION    VII.— REMAINING    REFERENCES. 


87 


over)  with  the  women 
and  the  little  ones  and 
the  landborn  (ger  — 
pros.)  that  was  convers- 
ant among  them  (Josh. 
viii). 

[The  clo<io  of  the  last 
verse  wonld  read  liter- 
ally :  the  landborn  that 
tcaUed  among  the  draw- 
ing near  of  them.  The 
LXX  render  it  as  they 
render  ger  hgar  or  land- 
born  born  again  in  Lev. 
six,  34.  The  Hebrew 
■words  kherebh  and  tav- 
eck  rendered  indiscrimi- 
nately ••in  the  midst," 
*'  among,"  etc.,  in  onr 
English        translation, 


renderings,  putting 

"  dweller  "  for  "  land- 
born,"  but  never 
"  landborn  "  for  "dwel- 
ler ;"  and,  in  so  doing, 
may  wish  the  reader  to 
understand  "a  laud- 
born  and  dweller  "  (re- 
sident landborn),  or 
only  a  "dweller"  (re- 
sident foreigner)  ;  but 
I  think  it  more  evident, 
that  they  change  the 
terms  to  express  other 
than  the  usual  rela- 
tions.] 

4.  I  am  a  landborn- 
and  dweller  with  you 
give  me  a  possession  of 
a  burying     place    with 


"f  'I  foreigner  (nokr.— 

idlotr.)  ; 

20.  And  why  wilt 
thou,  my  son,  be  rav- 
ished with  a  strange 
(zarah)  woman,  and 
embrace  the  bosom  of  a 
foreigness     {nokr.  — 

allolr.)     (Prov.  v.) 

5.  That  they  may 
keep  thee  from  the 
strange  (zarah)  woman, 
from  the  foreigness 
(tiokr.,  Heb.  —  ponea- 
ras —  wicked  woman, 
Sept.)  which  flattereth 
with  her  words  (Prov. 
vii,) 

16.  Take  this  gar- 
ment that  is  surety  for 


*  Abraham  would  seem  to  claim  citizenship  in  that  community,  and  in  the 
reply,  *'  Thou  art  a  mighty  prince  among  us,"'  the  .«ons  of  Heth  seem  to  accord 
the  claim ;  and  if  so,  that  is  all  the  phrase  "landborn  and  dweller''  re- 
quires. It  means  substantially  citizenship.  The  ♦'  landborn  and  dweller '' 
(resident  landborn  or  '•  proselyte  of  habitation  '")  among  the  Jews  was  a  citizen 
of  the  Jewish  nation — one  of  the  people  of  the  land.  By  a  special  injunction 
the  grandchild  or  third  generation  of  an  emigrant  family  of  Edom  or  Kgypt 
were  not  to  be  held  as  foreigners  or  sons  of  outland  in  Israel,  although  not  a 
landborn  ;  while  all  the  cliildren  of  a  family  of  Moab  and  Ammou  born  in  the 
land  till  "  their  tenth  generation,"  were  held  as  foreigners  or  sons  of  outland. 
The  former  might  be  a  ger  (  citizen  and  as  a  landborn)  though  not  a  land- 
born ;  the  latter,  though  a  landborn,  might  not  be  a  ger.  So  Abraham's  posi- 
tion among  the  sons  of  Heth  depends  entirely  upon  the  "  naturalization  laws" 
of  the  sons  of  Heth,  and  they  seem  to  accord  him  citizenship.  Or  the  meaning 
may  be  :  I  am  as  a  landborn  and  dweller  (a-s  a  citizen  of  foreign  parentage) 
with  you,  give  me  a  possession  of  a  burjing  place,  etc.  In  this  way  we  must 
understand  the  language  of  Moses,  in  reference  to  his  relation  to  the  Midian- 
ites,  in  the  phrase  rendered  "  stranger  in  a  strange  land  ''  (Ex.  ii,  22),  and 
"alien  in  a  strange  land  "  (Ex.  xviii,  .3).  And  she  (Zipporah)  bore  him  a  son 
and  he  (Moses)  called  his  name  Gershom  {ger—shom,  Heb. — which  means  a 
landborn  there,  or  citizen  there);  for,  said  he,  I  have  been  a  ger  (landborn)  in  a 
nokriah  (foreign)  land  ;  I  have  been  a<  a  landborn  in  a  land  in  which  I  was 
not  born — lived  in  a  foreign  land  but  not  as  a  foreigner.  Hence  the  name  ho 
gave  his  firstborn  son,  Gershom,  a  name  to  keep  in  memory  Jethro's  kindness 
in  receiving  him  (a  refugee)  and  giving  him  a  wife  which  they  were  not  wont 
to  do  to  foreigners.  I  liave  been  treated  as  a  citizen  where  properly  I  was  a 
foreigner.  The  idea  is  just  the  opposite  of  that  contained  in  that  plaintive  ex- 
pression, "  a  stranger  in  a  strange  land." 


88 


CHART. 


certainly  were  not  so 
used  by  the  Hebrews.] 

9.  And  a  man  that  is 
clean  shall  gather  up 
the  ashes  of  the  heifer, 
and  lay  them  up  with- 
out the  camp  in  a  clean 
place,  and  it  shall  be 
kept  for  the  congrega- 
tion of  the  children  of 
Israel,  for  a  water  of 
separation  :  it  ia  a  pur- 
ification for  sin. 

10.  And  he  that  gath- 
ereth  the  ashes  of  the 
heifer  shall  wash  his 
clothes,  and  be  unclean 
until  the  even  :  and  it 
shall  be  unto  the  chil- 
dren of  Israel,  and  un- 
to the  landborn  born 
again  (?«'"  ''a'"'',  Heb. 
—pros,  proskei,  Sept.) 
among  them  for  a  stat- 
ute for  ever. 

20.  But  the  man  that 
shall  be  unclean,  and 
shall  not  purify  him- 
self, that  soul  shall  be 
cut  off  from  among  the 
congregation  {khahal — 
church), because  he  hath 

defiled  upon 

him ;  he  is  unclean 
(Num.  xix). 

9.  These  were  the  ci- 
ties appointed  for  all 
the  children  of  Israel, 
and  for  the  landborn 
born  again  {ger—hgar 
— pros — proskei)  among 
them,  that  whosoever  kil- 
leth  any  person  at  una- 
wares  might  flee  thith- 
er, and  not  die  by  the 
hand  of  the  avenger  of 
bltjod,  until  he  stood 
be  lore  the  congregation 
(.Tosh.  xx). 


you,  that  I  m;iy  bury 
my  dead  out  of  my 
sight  (ger  and  loshabh, 
Heh.—paroikos  and  pa- 
repidamos,  Sept.)  (Gen. 
xxiii). 

15.  For  ye  are  land- 
borns  and  dwellers, 
as  were  all  our  fathers  ; 
our  days  on  the  earth 
are  as  a  shadow,  and 
there  is  none  abiding 
(gerim  and  toshab- 
him,  Heb. — paroikos  and 
paroikomitas,  Sept.  ) 
(1  Chron.  xxix.) 

13.  And  he  said  unto 
Abram,  Know  of  a  sur- 
ety that  thy  seed  shall 

be  a  landborn  ig^r— 

paroikos)  in  a  land  tliat 
is  not  theirs,  and  shall 
serve  them  ;  and  they 
shall  afflict  them  four 
hundred     years    (Gen. 

XV). 

13.  And  David  said 
unto  the  young  man 
that  told  him,  Whence 
art  thou?  And  he  an- 
swered, I  am  the  son  of 
a  landborn  (ger— paro- 
ikos), an  Amalekite  (2 
Sam.  i). 

19.  I  am  a  landborn 

(ger— paroikos)  in  the 
earth ;  hide  not  thy 
commandments  from 
me  (Ps.  cxix). 

8.  0  the  Hope  of  Is- 
rael, the  Saviour  there- 
of in  time  of  trouble, 
why  shouldest  thou  be 
as  a  landborn  (<7e»'  — 
paroikos)  in  the  land, 
and  as  a  wayfaring  man 
that  tuineth  asi<le  to 
tarry  for  a  niirbt  (Jer. 
xiv). 


a  stranger  {zar)  and 
take  a  pledge  of  him 
for  a  foreigneS3  (nokr., 
Heb.)     (I'rov.  xx). 

2.  Let  another  (zar) 
man  praise  thee,  and 
not  thine  own  mouth  ; 
a  foreigner  (nokr.— 
allotr.),  and  not  thine 
own  lips  (Prov.  xxvii). 

13.  Take  his  garment 
that  is  surety  foi  a 
stranger  (zar)  and  take 
a  pledge  of  him  for  a 
foreigness  (nokr.— al- 
lotr.)    (Prov.  xxvii.) 

2.  A  man  to  whom 
God  bath  given  riches, 
wealth,  and  honour,  so 
that  he  wanteth  noth- 
ing for  his  soul  of  all 
that  he  desireth,  yet 
God  giveth  him  not 
power  to  eat  thereof, 
but  a  foreigner  (nokr., 

Heb.  —  xenos,  Sept — 
Ittai  the  Gittite  was 
called  a  nokri  in  Heb- 
rew, but  the  LXX  call 
him  a  xenos)  eateth  it : 
this  is  vanity,  and  it  is 
an  evil  disease  (Eccles. 
vi). 

1.  Remember,  0  Lord, 
what  is  come  upon  us  ; 
consider,  and  behold 
our  reproach. 

2.  Our  inheritance  is 
turned  to  strangers  (za- 
rim)  our  houses  to  for- 
eigners (nokr.,  Heb, 
xenos,  Sei>t.)  (Lam.  v.) 
I  am  become  a 
stranger  (zar)  unto  my 
brethren,  and  a  foreig- 
ner (nokr. — xenos)  unto 
mother's  children 
(Ps-.  Ixix). 


SECTION   VII. — REMAINING    REFERENCES. 


89 


15.  These  six  cities 
shall  be  a  refuge,  both 
for  the  children  of  Is- 
rael, and 


29.  So  these  things  _ 
shall  be  for  a  statute 
of  judgment  (the  pen- 
alty  appointed)  to  you...  ~^ 

u 

30.  Whoso  killeth  any  q 
person,  etc.     (See  Num. 
XXXV,  30-34.) 


for  the   laadborn; 

{ger^pros)  and  for 


[unto  all  your  gen* 

erationa   (Sept.  geneas) 
—your  nation 


Clean. 
The  people  of  the  congr- 
egation. 
The  circumcised. 


Undean. 
The  people  of  the  land. 

The  uncircumcised. 


...47.  All  the  congrega-  JS 

tiou    of    Israel    shall  jS 

keep  it 48.  And  whena  land- 

p  born  shall  be  born 
S  again,  and  will  keep 
Pi  the  passover  to  the 
Lord,  all  the  males  to 
^  him  being  circumcised, 


then  let  him. 


.  .  come  near  and  keep  ^ 

it,  and  he  shall  be  as  q 

the    Hebrew    of  the  9 

Hebrews  of  the  land  .  .  0  .  .  for  no  uncircumcised 
landborn  shall  eat 
thereof 


.  .  49.  One  law  shall  be 
to  the  Hebrew  of  the 
Hebrews  and  to  the 
landborn  born  again 
ill  your  midst  (Ex.xii). 


the  dweller,  resi- 
dent foreigner  {tosh- 

abh,  Heb.  —  paroikos, 
Sept.)  among  tbeui ; 
that  every  one  that  kilUth 
any  person  unawares 
may  flee  thither  (Num. 
xxxv). 


among     all     those 

who  dwell  with  you — 
Heb.  moshabh  —  Sept. 
katoikias).       —      Num. 

XXXV.] 

T}ie  peoples  of  tlie  lands. 
The  uncirctimcision. 

43.  Any  son  of  ont- 
land  shall  not  eat  of  it 
'the  passover) 


A  dweller,  resident 
foreigner  {toahabh, 
llah.^paroikos,  Sept.) 
shall  not  eat  of  it  (the 
passover,  Ex.  xii,  45). 


8 


CHAPTER  III. 

WHO  WERE  FOREIGNERS — "  ALIENS  IN  THE  COMMON- 
WEALTH OF  ISRAEL,  AND  STRANGERS  FROM  THE 
COVENANTS    OF   PROMISE." 

I.  Ln  the  language  of  the  Greeks  of  the  time  of 
our  Saviour,  all  were  "  children"  who  were  not  allo- 
trion — foreigners — and  all  were  "  foreigners  "  who 
were  not  children  (Matt,  xvii,  25,  26.     See  page  47). 

II.  In  the  language  of  the  Hebrews  of  the  time 
of  Moses,  all  were  "  brothers  "  who  were  not  nokri — 
foreigners — and  all  were  "  foreigners"  who  were  not 
"brothers"  and  "neighbors"  (Deut.  xv,  2-3;  xxiii, 
19,  20  ;  xvii,  15.     See  page  45). 

III.  But  beside  the  nokri^  there  were  in  that 
land,  two  other  distinct  classes  of  persons,  viz. :  the 
ger — proselutos  in  thy  gates,  and  the  ger  and  azurah. 
(See  Deut.  xiv,  21 ;  Lev.  xvii,  15,  page  48.)  I  have 
pointed  out,  page  37,  that  the  terms  ger  and  prose- 
lutos, were  applied  to  one  that  was  a  "brother;" 
hence  the  consistency  of  the  above  representations. 
There  were  in  "  olden  times "  "  foreigners "  and 
"children"  (Matt,  xvii,  25,  26),  and  there  were 
"  foreigners"  and  "  brothers"  (Deut.  xv,  2,  3  ;  xxiii, 

19,  20 ;  xvii,  15),  and  the  latter  term  embraced  the 
(1x1) 


ALIENS   IN   THE   COMMONWEALTH,    ETC.  91 

ger  and  the  ger  hgar — ger  that  acts  the  ger  of  the 
Hebrews,  and  the  proselutos  and  the  prosilutos  pros. 
of  the  Septuagint,  the  transition  between  which 
classes  can  not  possibly  be  a  iransition  of  one  of  the 
nations  to  the  Hebrew  nation  (a  ger^  or  proselutos,  was 
a  brother,  and  it  is  &  ger,  proselutos — brother — which  is 
said,  in  our  translation,  to  sojourn.  See  Hebrew 
and  Septuagint,  Ex.  xii,  48;  Num.  ix,  14;  xv,  14; 
Lev.  xvii,  8  ;  xix,  33 ;  Ez.  xiv,  7).  It  was  one  of  the 
Hebrew  nation,  whom  our  translators  supposed  to 
be  one  of  the  nations ;  one  of  the  people  of  the  land, 
whom  our  translators  supposed  to  be  one  of  the 
peoples  of  the  lands ;  a  brother,  whom  our  translators 
supposed  to  be  the  same  as  the  nokri,  Hebrew — 
allotrion,  Septuagint — "foreigner,"  "which  is  not 
of  thy  people  Israel."  (See  2  Chron.  vi,  32 ;  1 
Kings  viii,  41,  pages  55,  57.) 

The  positions  in  the  foregoing  Chart  are  impregnable. 
Any  son  of  outland — born  in  foreign  parts — out  of 
the  Holy  Land,  which  land  was  purified  of  blood- 
guiltiness  by  sacrifice  (Deut.  xix,  10 — how? — see 
Deut.  xxi,  1-9). — Any  son  of  outland  (except  the 
third  generation  of  a  family  of  Edom  —  "  thy 
brother" — or  of  Egypt,  in  whose  land  thou  wast 
a  ger — proselutos — landborn)  shall  not  eat  of  it  (the 
passover,  Ex.  xii,  43).  The  Israelitish  nation,  or 
people  of  the  land,  was  separate  from  the  peoples 
of  the  lands  or  nations,  and  none  of  these  were  per- 
mitted to  enter  the  congregation   of  the  Lord ; — 


92  WHO    WERE    FOREIGNERS. 

"  the  heathen  (nations)  entered  into  her  sanctuary, 
whom  thou  didst  command  that  they  should  not 
enter  into  thy  congregation — Church"  (Lam.  i,  10), 
ichile  any  one  of  "  this  nation,"  "thy  people,"  "  sep- 
arated from  every  people" — any  gei' — proselutos,  ov 
landborn  might,  upon  being  circumcised,  enter  the 
congregation  and  keep  the  passover. 

We  wish  our  readers  to  observe,  that  in  each 
remark,  up  to  this  point  in  this  chapter,  our  argu- 
ment is  not  to  be  construed  as  only  referring  to  par- 
ticular passages,  but  as  representative.  We  present 
our  classification  by  means  of  our  Chart  (44  pages  of 
matter  in  solid  columns),  and  we  have  embraced 
every  possible  authoritative  (inspired  Hebrew) 
reference  in  this  classification.  We  possess  the 
land  from  ocean  to  ocean — every  reference  of  Hebrew 
and  Grreek,  bearing  upon  the  subject  —  all  the 
ground  which  our  Hebrew  lexicons  w^ere  made  to 
cover,  and  sufficient  of  the  ground  which  the  Greek 
lexicons  were  made  to  cover,  and  make  this  pre- 
sentation of  the  whole  question,  that  our  readers 
may  see  at  a  glance  how  wide  of  the  mark  lexicog- 
raphers, some  of  them  semi-infidel,  have  led  us. 

ly.  Those  seventy  learned  Jews  wiio  translated 
the  Scriptures  of  the  Old  Testament  out  of  the 
original  language  (Hebrew)  into  the  Greek  lan- 
guage, near  three  hundred  years  before  the  Saviour's 
time,  accept  these  representations  as  correct,  for 
both  languages,  in  rendering  uniformly  the  Hebrew 


ALIENS   IN   THE   COMMONWEALTH,    ETC.  93 

word  nokri^  and  the  variations  of  that  word  accord- 
ing to  the  usages  of  the  Hebrew  language,  by  alio- 
trion  and  its  various  forms  according  to  the  usages 
of  the  Greek  language,  except  using  a  new  word — 
xenos,  instead  of  allotrion,  in  some  ten  or  twelve  in- 
stances. (See  Chart,  right  hand  column  throughout*) 
NoWj  what  is  the  import  of  this  new  term  f 
In  Hebrew,  Ittai  the  G-ittite  and  Euth  the  Moab- 
itess  are  called  )iokri  and  jiokriah,  and  the  LXX,  in 
these  and  eight  or  ten  other  instances,  depart  from 
their  usual  rendering  (^allotrion),  and  define  them  to 
be  xenos  and  xenea ;  but  Paul  explains  this  term 
(Eph.  ii,  12,  19)  in  setting  forth  the  condition  of 
those  to  whom  it  was  applied  in  time  past  (under  the 
old  economy),  and  declares  emphatically  that  they 
were  not  of  the  "  commonwealth  of  Israel" — not  of 
those  to  whom  were  the  covenants  of  promise 
(xenoi,  "  from  the  covenants  of  promise ") ;  nor 
fellow-citizens  under  that  dispensation ;  and,  in 
short,  formed  no  exception  to  the  above  representa- 
tions. Wherefore,  says  the  Apostle,  remember  that  ye 
heing  in  time  pant  Gentiles  (Ethn. — nations)  in  the 
fleshy  who  are  called  uncircumcision — akrobustia — not 
to  be  circumcised,  not  contemplated  in  the  covenant 
which  God  made  with  Abraham,  of  which  covenant 
circumcision  was  the  sign  and  seal  of  a  covenant 
relation  "  betwixt  me  and  you,"  and  the  privilege 
of  which  relation  was  proffered  to  any  of  the  Jew- 
ish nation — "  tln^  seed  after  tbee  in  their  genera- 


94  WHO    WERE    FOREIGNERS. 

tions."  Nations  (whom  thou  didst  command  that 
they  should  not  enter  thy  congregation,  Lam.  i,  10) 
who  are  said  not  to  be  contemplated  in  the  covenant 
by  those  contemplated  in  it,  viz. :  that  which  is  called 
the  circumcision  in  the  fiesh  made  hy  hands — the  Jewish 
nation ;  that  is,  the  Jews  said,  the  Gentiles  or  na- 
tions, had  no  interest  in  the  covenant — "  not  meet  to 
take  the  children's  bread  and  cast  it  to  dogs." 

"  That  at  that  time  (under  the  old  economy)  ye  were 
without  Christ  (without  the  "oracles  of  God"),  being 
aliens  (apo-allotriomenoi — held  to  be  allotrion — foreign- 
ers) from  the  commonwealth  of  Israel  ("  from  which 
sons  of  outland,  the  seed  of  Israel  separated  them- 
selves") and  strangers  (xenoi,  guests — Gains,  mine 
host,  xenos — in  a  national  sense,  of  a  people  to 
whom  were  the  covenants  of  promise)  from  the  cove- 
nants of  promise  (such  as  Ittai  the  Gittite,  Euth  the 
Moabitess,  and  Cornelius  the  "  dweller,"  a  man  fear- 
ing God,  and  of  good  report  among  all  the  nation  of 
the  Jews),  having  no  hope  (no  promises  held  out  to 
them  in  the  covenant  with  Abraham,  but  "  outcast 
of  Israel,"  whom  God  shall  "  gather  with  his  gath- 
ered," in  the  great  day — Isai.  Ivi,  8 ;  xi,  12 ;  Ps. 
cxlvii,  2),  and  without  God  (a  "  people  not  my 
people"  disowned  of  God)  in  the  worlds 

But  when  Christ  came  and  brake  down  the  "  mid- 
dle wall  of  partition,"  and  the  Gentiles  (nations) 
were  brought  nigh  and  that  prophetic  day  had  ar- 
rived, when  in  the  same  place  in  which  it  had  been 


ALIENS    IN    THE    COMxMON WEALTH,    ETC.  95 

said,  ye  arc  not  my  people;  there  it  is  nowsaid,"ye 
ai:e  the  children  of  the  living  God."  Noio,  therefore, 
ye  are  no  more  strangers — xeiioi — mere  guests  of  a 
people  to  whom  were  the  covenants  of  promise. 
They  were  of  the  peoples  of  the  lands,  and  therefore 
could  not  become  one  of  the  people  of  the  land  (land- 
born)  ;  were  of  the  nations,  and  could  not  therefore 
be  one  of  "this  nation,"  "thy  people;"  much  less, 
could  they  be  of  their  households.  To  them  the  Phar- 
isees denied  a  "Christian  burial ;"  "  bought  the  pot- 
ter's field  to  bury  xenoi  in."  They  were  those  with 
whom  Peter  ate  to  the  horror  of  his  fellow-disciples, 
until  he  had  explained  to  them  the  vision  of  the 
great  sheet,  and  they  understood,  what  in  other 
ages  was  not  made  known,  that  God  was  about  to 
grant  unto  the  Gentiles  (nations)  repentance  (cove-  - 
nant  promises  of  life  upon  repentance)  unto  life,  and 
that  they  were  about  to  become  "  fellow-heirs  and 
of  the  same  body  and  partakers  of  his  promises  in 
Christ  by  the  Gospel."  Now,  therefore,  ye  are  no  more 
xenoi  and  foreigners  —  paroikoi  —  dwellers.  Pious 
Gentiles  could  only  be  dwellers  (resident  foreigners) 
among  the  Jews  under  the  old  economy — not  fellow- 
citizens.  A  paroikos — dweller — shall  not  eat  of  it 
(the  passover,  Ex.  xii,  45,  Septuagint),  but  a  ^er  and 
toshahh — a  proselutos  and  paroikos — a  "  proselyte  of 
habitation  " — or  landborn  and  dweller,  was  a  brother, 
of  whom  they  might  not  exact  usury  (Lev.  xxv, 
35-37).     The  one  was  a  resident  foreigner,  the  other 


96  WHO    WERE    FOREIGNERS. 

was  a  resident  landborn;  the  latter  was  a  citizen 
of  "  the  commonwealth,"  the  former  was  not. 

The  ordinance  of  the  passover  corresponds  en- 
tirely to  these  representations  :  Any  son  of  outland 
shall  not  eat  of  it  (the  passover,  Ex.  xii,  43).  A 
dweller^  resident  foreigner  (toshahh,  Hebrew — paroi- 
]cos,  Septuagint)  shall  not  eat  of  it  (the  passover,  Ex. 
xii,  45). 

The  LXX  apply  the  term  xenos  to  certain  well- 
known,  "God-fearing"  persons,  who  were  nokri — 
foreigners — of  the  peoples  of  lands  or  nations;  and 
Paul  says,  the  nearest  approach,  under  the  old 
economy,  that  the  Gentiles  (nations)  could  make, 
was  to  be  held  as  alhtrion  —  foreigners — by  "the 
commonwealth  of  Israel,"  and  to  live  as  xenol — guests 
(of  or  among  a  people — the  Jewish  nation,  to  whom 
were  the  covenants  of  promise)  of  the  covenants  of 
promise  (Eph.  ii,  12).  The  LXX  then  use  xenos 
instead  of  allotn'on,  to  distinguish  between  "  God- 
fearing" foreigners,  or  pious  men  of  the  nations,  and 
those  who  did  not  fear  God ;  and  this  is  the  import  of 
this  new  term  concerning  which  we  proposed  to  inquire^ 
and  our  positions  are  sustained,  viz. :  That  all  who 
were  not  "  children  "  or  "  brothers,"  were  alhtrion 
of  the  Septuagint,  and  nokri  of  the  Hebrew— /omy?^- 
e^-s—and  also  the  converse.  The  term  xenos,  as  ap- 
plied to  Ittai  the  Gittite,  Euth  the  Moabitess,  etc., 
expresses  a  somewhat  different  relation  to  Israel 
than  the  usual  word  allotrion ;  but  still  they  were  alio- 


ALIENS   IN   THE   COMMONWEALTH,    ETC.  97 

frion  (Greek)  and  nokri  (Heb.).  as  opposed  to  children 
and  brothers  (Matt,  xvii,  25,  26;  Deut.  xv,  2,  3).  Paul, 
in  repeating  his  statement  in  Eph.  ii,  19,  explains, 
Ex.  xii,  45,  A  paroikos  shall  not  eat  of  it  (the  pass- 
over,  Septuagint).  *'  Christ  having  come,  ye  are 
no  more  (as  they  had  been  up  to  this  time)  xenoi 
(guests  of  that  people  or  nation  to  whom  were  the 
covenants  of  promise)  and  foreigners — paroikoi — 
dwellers  (resident  foreigners),  but  fellow -citizens  of 
the  saints  and  of  the  household  of  God,"  etc. ;  none 
of  which  privileges  were  extended  to  them  in  time 
past.  Not  that  God  is  a  respecter  of  persons,  for 
"  in  everi/  nation  he  that  feareth  him  and  worketh 
righteousness  is  accepted  of  him"  (Acts  x,  34,  35). 
J^ot  that  God  had  not  cared  for  them ;  he  had 
appointed  them  a  place  in  his  house,  "  the  court  of 
the  nations."  Here  the  xenoi — "  strangers  from  the 
covenants  of  promise,"  "in  time  past"  worshiped ^ 
and  although  without  hope  in  the  covenant  with 
Abraham,  they  were  not  without  hope  in  the  un- 
covenanted  mercy  of  God.  In  answer  to  the  com- 
plaint of  the  son  of  outland  in  Isai.  Ivi,  3,  "  that 
the  Lord  hath  utterly  separated  me  from  his 
people,"  the  prophet,  after  intimating  the  privilege 
which  all  men  had  of  "  loving  the  Lord,"  "keeping 
his  Sabbaths,"  "taking  hold  of  his  covenant,"  de- 
clares in  God's  name  that  such  "  1  will  bring  to  my 
holy  mountain  and  make  them  joyful  in  my  house 
of  prayer;  their  burnt-offerings  and  their  sacrifices 
9 


98  WHO   WERE    FOREIGNERS. 

shall  be  accepted  upon  mine  altar;  for  my  house 
shall  be  called  a  house  of  prayer  for  all  peoples " 
(Septuagint,  nations).  The  Lord  God  which  gather- 
eth  the  outcast  of  Israel  (Israel,  not  of  the  covenant 
Israel)  saith,  yet  will  I  gather  others  to  him  besides 
those  gathered  (in  the  covenant  with  Abraham) 
unto  him  (Isai.  Ivi,  7,  8). 

Then  I  understand  the  ordinance  of  the  passover 
to  mean:  Any  son  of  outland  (of  foreign  birth  and 
associations)  shall  not  eat  of  it  (the  passover,  Ex. 
xii,  43).  A  dweller  (resident  foreigner,  of  foreign 
birth,  but  not  of  foreign  associations)  shall  not  eat 
of  it  (Ex.  xii,  45);  "shall  not  eat  of  it,"  even 
though  with  Euth  exclaiming,  "  Thy  people 
shall  be  my  people,  thy  God  my  God;"  or  with 
Ittai  unto  king  David :  As  the  Lord  liveth,  and  as 
my  "  lord  the  king  liveth,  surely  in  what  place  my 
lord  the  king  shall  be,  whether  in  death  or  in  life, 
even  there  also  will  thy  servant  be."  These,  the 
LXX,  say  were  xe7ios  and  xenea,  and  Paul  "  xeiioi  from 
the  covenants  of  promise" — outcast  of  Israel,  whom 
God  shall  gather  with  his  redeemed,  "  the  accepted 
of  him,"  "  of  all  nations,  and  kindreds,  and  peoples 
and  tongues.^' 

I  say,  then,  that  the  representations  of  Moses' 
time  in  Hebrew;  the  representations  of  the  Saviour's 
time  in  Greek  ;  the  uniform  rendering  by  the  LXX 
of  the  Hebrew  into  Greek ;  with  some  ten  or  a  dozen 
variations  ;  Paul's  explanations  of  those  variations ; 


ALIENS    IN    THE    COMMONWEALTH,    ETC.  09 

the  ordinance  of  the  passover  answering  back 
completely  to  these  representations:  all  these  con- 
curring, and  the  explanations  given  one  of  the 
other,  in  the  foregoing,  point  to  our  conclusions,  without 
a  single  drawback.  The^er — proselutos — which  "shall 
sojourn" — come  and  dwell  (Ex.  xii,  48),  was  "a 
brother,"  one  already  "  of  the  commonwealth  of 
Israel,"  was  not  a  "  stranger  from  the  covenants  of 
promise,"  as  were  all  foreigners;  but  upon  being 
born  again  and  receiving  an  ordinance  expressive 
of  a  covenant  relation,  into  which  new  relation  he  en- 
tered of  his  own  voluntary  act,  he  was,  under  that 
dispensation,  in  covenant  with  God  and  a  "  fellow- 
citizen  of  the  saints  and  of  the  household  of  God," 
and  had  "an  inheritance  among  them  that  are  sanc- 
tified." (See  Ezek.  xlvii,  22,  23.)  Not  so  "  in  time 
2)ast,"  the  nokri,  allotrion,  xenos — foreigner,  whatever 
might  have  been  their  character,  they  were  aliens 
from  the  commonwealth  of  Israel  and  if  pious, 
"strangers  from  the  covenants  of  promise  "  (Eph. 
ii,  12),  and  could  only  be  up  till  that  time  stran- 
gers and  dwellers  (resident  foreigners)  (Eph.  ii,  19). 
Dr.  Alexander's  rendering  of  the  Hebrew  phrase 
hrn  nekar — son  of  outland,  in  Ps.  xviii,  45,  46,  and 
Isai.  Ixii,  8,  made  and  published  more  than  fifteen 
years  ago,  can  be  sustained  substantially,  although 
so  far  as  I  know,  he  lived  and  died  unconscious  of 
the  issue  himself  had  made  with  the  common  Eng- 
lish translation,  and  from    that   rendering  follows 


100  WHO   WERE    rOREIGNERS. 

inevitably  the  logic  of  the  ordinance  of  the  pas- 
sover,  as  traced  on  page  50,  and  with  it  much  falls 
to  the  ground  which  hitherto  has  passed  for  truth. 

I  only  observe  here,  as  properly  belonging  to 
this  Chapter,  that  the  foundation  of  the  so-called 
Bible  servitude,  or  the  doctrine  that  the  Jews 
bought  and  held  foreigners  for  "  servants"  or  "  bond- 
men," is  swept  out  of  existence;  and  with  it  must 
fall  the  false  theories  of  those  who  have  been  prime 
movers  (see  late  work,  "  Church  and  the  Eebellion," 
by  Dr.  E.  L.  Stanton)  in  that  rebellion  which  has 
deluged  our  land  with  blood.  In  consequence  of 
this  false  interpretation  of  the  Bible,  this  perversion 
of  God's  truth,  and  the  folly  into  which  it  has  led  us, 
there  is  a  great  cry  in  the  land — mourning  for  the 
firstborn  brave  of  the  land — mourning  in  every  house 
for  husbands,  or  brothers,  or  sons,  or  wives  and 
children,  or  for  friends  and  neighbors. 

It  will  not  be  denied,  that  circumcision  was  the 
ordinance  of  introduction  into  the  Jewish  Church, 
and  that  only  those  who  were  to  be  permitted  to 
enter  the  congregation  and  enjoy  its  privileges 
were  to  receive  this  ordinance.  The  declaration, 
that  such  and  such  a  class  of  persons  shall  not  enter 
the  congregation  of  the  Lord,  is  equivalent  to  the 
declaration,  that  that  class  of  persons  shall  not  eat 
the  passover.  All  the  congregation  of  Israel  shall 
keep  it  (Ex.  xii,  47) ;  and,  of  course,  those  who 
shall  not  enter  shall  not  keep.     The  saying,  that  any 


ALIENS    IN  THE   COMMONWEALTH,    ETC.  101 

son  of  outland  shall  not  eat  of  it  (the  passover,  Ex. 
xii,  43),  is  only  saying,  that  he  shall  not  enter  the 
congregation  of  the  Lord ;  and  the  saying  (Lam.  i, 
10),  that  "  the  nations  (Hebrew,  goyim — Septuagint, 
ethn.^  whom  thou  didst  command  that  they  should 
not  enter  thy  (^khahal,  Hebrew — ecclesia,  Septuagint) 
congregation,"  is  only  saying  that  God  commanded 
that  "the  nations"  should  not  eat  of  the  passover; 
so  of  the  first  and  second  generation  of  Edom,  "  thy 
brother,"  etc. ;  so  also  of  Moab  and  Ammon  till  the 
tenth  generation — the  first  and  second  of  the  one 
and  till  the  tenth  of  the  other,  shall  not  eat  of  the 
passover — "  shall  not  enter  the  congregation  of  the 
Lord."  These  were  the  "  uncircumcision  " — aliens 
from  the  commonwealth  of  Israel,  and  strangers 
from  the  covenants  of  promise. 

"We  only  ask,  for  our  present  purpose,  that  it  he  ad- 
mitted that  the  persons  termed  miqnath  keseph — 
"  bought  for  money  " — at  least  might  enter  the  con- 
gregation of  the  Lord  and  eat  the  passover  (but 
every  man's  servant  bought  for  money ^  etc.,  shall  eat 
thereof,  Ex.  xii,  44) ;  and  if  so,  the  following  are  the 
only  possible  renderings  of  the  passages  where  the 
expression,  "bought  with  money,"  is  connected 
with  the  terms  son  of  outland,  nations,  etc.  Gen. 
xvii,  12,  must  be  read,  "  he  that  is  bought  with  thy 
money,  descended  of  any  son  of  outland  which  is 
not  of  thy  seed" — a  question  of  seed^  lineage^  stock — 
and  this  particular  reference  is  to  the  "  bought  for 


102  WHO    WERE    FOREIGNERS. 

money,"  of  "  stock"  not  "of  Israel,"  or  more  prop- 
erly not  of  (Eber)  the  Hebrews.  For  this  use 
of  min,  see  Gesenius'  Hebrew  Lexicon,  2,  (^b)  — 
Kings  shall  be  of  her — "descended  of"  her,  Gen. 
xvii,  16.  The  Lord  give  thee  seed  of  this  woman — 
"  descended  of"  this  woman  (1  Sam.  ii,  20). 

The  son  of  outland  might  neither  enter  the  con- 
gregation of  the  Lord  nor  eat  thepassover;  "the 
bought  with  money  "  might  do  both  ;  hence,  the  above 
is  the  only  rendering  possible,  or  you  make  the 
Bible  contradict  itself.  Again,  Gen.  xvii,  27,  must 
be  read:  And  all  the  men  of  his  house  born  in  his 
house,  and  "the  bought  with  money"  (rnin-eth — two 
Hebrew  prepositions  joined  together),  "  descended 
of,"  and  "separated  from"  a  son  of  outland,  were 
circumcised  with  him.  And  again,  Lev.  xxv,  44, 
must  be  read :  "  Both  thy  bondmen  and  bondmaids 
which  thou  shalt  have  shall  be"  "descended  of" 
and  "  separated  from  "  the  nations  round  about,  etc. 
(The  particular  reference  here  in  the  time  of  Moses 
being  to  the  stock  of  nations  round  about — not  of 
the  seed  of  Israel — not  of  the  seed  of  Canaan). 
We  have  seen  that  God  commanded  that  the  nations 
should  not  enter  the  congregation  (Lam.  i,  10), 
and,  of  course,  not  eat  the  passover;  and  hence 
this  rendering,  or  you  make  the  Bible  contradict 
itself.  Again,  the  dweller,  resident  foreigner 
(toshabh,  Hebrew — paroikos,  Septuagint)  shall  not 
eat   of   it   (the  passover,   Ex.   xii,   45).       But  the 


ETC.  103 

"bought  with  money"  might,  eat  the  passover; 
hence  not  resident  foreigners  but  their  descendants. 
"Moreover  (Lev.  xxv,  45)  of  the  children  of  the 
dwellers,  resident  foreigners  (loshabhim^  Hebrew — 
paroikoiy  Sept. — plural)  which  do,"  ..."  of  them 
shall  ye  buy  and  (the  children)  of  their  families 
that  are  with  you,  which  they  begat  in  your  land^ 
While  dwellers  (resident  foreigners)  shall  not  eat 
of  the  passover  (Ex.  xii,  45)  their  children  and  the 
children  of  their  families,  which  they  begat  in  your 
land — here  said  to  be  the  class  of  persons  "  bought 
with  money,"  or  that  "  ye  shall  buy" — were  a  class 
of  persons  which  it  is  admitted  might  eat  the  passover. 
"We  must  therefore  admit  a  Biblical  contradiction, 
or  read  "  bought  with  thy  money,"  "  descended  of" 
any  son  of  outland  (Gen.  xvii,  12) — "  bought  with 
money,"  "descended  of"  and  "separated  from"  a 
son  of  outland  (Gen.  xvii,  27) —  "  descended  of" 
and  "  separated  from "  the  nations  round  about 
(Lev.  xxv,  44)  ;  and  (45)  "ye  shall  buy"  the  chil- 
dren of  dwellers  (resident  foreigners)  and  (the 
children)  of  their  families  which  they  begat  in  your 
land;  not  the  dwellers  themselves — they  shall  not 
eat  the  passover — "  were  aliens  in  the  common- 
wealth of  Israel,  and  strangers  from  the  covenants 
of  promise ;"  nor  the  children  of  their  families 
which  they  begat  abroad — such  would  be  sons  of  out- 
land, and,  of  course,  prohibited  this  relation  within 
the  covenant.     The  sons  of  outland,  dwellers  (resi- 


104  WHO    WERE    FOREIGNERS. 

dent  foreigners),  or  any  one  of  the  nations  were, 
within  the  commonwealth  of  Israel,  aliens  and 
strangers  from  the  covenants  of  promise,  and  "  shall 
not  eat  the  passover^^ — "  shall  not  enter  thy  covgregation.'^ 
This  is  the  language  which  the  Scriptures  as  a  mass 
speak ;  any  one  of  the  nations,  as  they  used  this  term, 
was  not  of  the  Jewish  nation  to  whom  was  proffered 
a  covenant  relation  like  to  that  made  with  Abraham, 
but  was  a  "  stranger  from  the  covenants  of  promise," 
and  entered  neither  the  congregation  nor  ate  the 
passover.  To  this  conclusion  we  are  forced  by  our 
understanding  of  the  Scriptures,  as  set  forth  in  the 
foregoing  Chart. 

Before  this  classification,  that  knotty  question  of 
"  Bible  servitude,"  or  the  doctrine,  that  the  Jews 
bought  and  held  foreigners  for  "  servants,"  slaves, 
or  "  bondmen,"  disappears — vanishes  as  a  precon- 
ceived opinion,  which  men  have  attempted  to  fasten 
upon  the  Bible,  and  in  which  attempt  they  have 
succeeded  so  long,  only  by  such  an  indiscriminate 
rendering  of  terms  as  we  have  shown  (see  page  17) 
to  exist  in  our  English  translation  of  the  Bible. 

The  only  renderings  of  the  expressions  rendered 
in  our  translation,  "  any  stranger  "  (Gen.  xvii,  12), 
"of  the  stranger"  (Gen.  xvii,  27),  "heathen  round 
about "  (Lev.  xxv,  44),  are  given  above,  that  can 
possibly  he  given,  so  as  that  these  expressions  shall 
be  consistent  with  other  representations  in  the  Bible, 
with  reference  to  the  class  of  persons  referred  to 


ALIENS    IN   THE   COMMONWEALTH,   ETC.  105 

under  these  terms.  The  expressions  therefore  of 
our  translation,  "  bought  with  money,"  or  "  that  ye 
buy,"  stand  alone — severed  from  an  associated  ex- 
pression which  hitherto  has  determined  its  meaning — 
the  mind  of  the  Spirit  all  this  time  pointing,  in  the 
expression  rendered  "  any  stranger,"  "  the  stran- 
ger," "  heathen  round  about,"  to  a  well  understood 
fact  of  that  economy ;  while  we,  bringing  together 
expressions  representing  classes  of  persons  antagon- 
istic in  the  widest  sense  ("  the  bought  with  money" 
was  "only  in  the  Lord" — "must  needs  be  circum- 
cised," Gen.  xvii,  12,  the  son  of  outland  shall  not 
eat  the  passover — shall  not  be  circumcised)  give 
those  expressions  such  an  interpretation  as  repre- 
sents a  system  corresponding  to  modern  Slavery, 
and,  of  course,  claim  the  one  sanctioned  in  the 
Bible  as  justifying  the  other.  The  principle  in- 
volved and  thus  established  by  an  interpretation 
utterly  untenable,  has  been  used  to  bolster  up  the 
most  unjust  and  wicked  pretenses  of  all  modern 
time.  Men,  having  no  other  pretense  of  a  claim  to 
exercise  authority  over  their  fellow-men,  than 
usages  established  in  a  semi-barbarous  age,  by  petty 
kings  over  serf  subjects,  have  plead  here  a  Bible 
precedent  for  the  exercise  of  an  authority  which, 
having  usurped,  they  call  a  "divine  right,"  and  lesser 
tyrants  having  no  other  pretense  of  a  claim  upon 
their  fellow-men  than  that  no  less  stupendous  impo- 
sition— the  established  usages  of  the  slave  trade — 


10()  WHO    WERE    FOREIGNERS. 

have  plead  a  "  Patriarchal "  precedent  and  Bible 
sanction,  for  their  no  less  preposterous  usurpations. 
But  the  day  has  come,  when  it  is  seen  that  such 
wickedness  will  defeat  its  own  ends.  There  is  a 
God  who  hears  and  reigns,  and  "  our  eyes  have 
seen  "  how  under  the  mysterious  workings  of  his 
providence,  "  the  wages  kept  back  by  fraud,"  have 
been  scattered  to  the  winds,  and  how  he  punishes 
the  guilty  of  the  nation,  and  the  guilty  nation 
under  whose  aegis  such  crimes  have  been  winked 
at. 

There  was  no  Bible  precedent  for  all  this  folly 
and  wickedness,  w^hicli  friend  and  foe  now  see  to 
have  come  to  an  end  so  mysteriously  and  so 
suddenly,  that  neither  the  one  nor  the  other  can 
easily  realize  it. 

The  phrase  rendered  "  bought  with  money,"  in 
our  English  translation,  or  "  that  ye  buy,"  is  a  tech- 
nical phrase,  expressive  of  a  relation  of  one 
"brother"  to  another  "brother"  in  that  nation 
and  commonwealth  of  "brothers"  (any  one  of 
whom  was  not  permitted  to  exact  usury  of  another, 
any  one  of  whom  must  not  refuse  to  lend  "  to  thy 
poor  brother,"  because  "the  year  of  release  is  at 
hand,"  and  as  a  creditor  must  not  exact  that  lent 
in  the  seventh  year,  the  year  of  release),  and  tievcr 
used  to  express  a  relation  of  a  foreigner — a  son  of 
outland,  one  of  the  peoples  of  the  lands  or  nations — 
to  one  of  the  Jewish  nation — never. 


CHAPTER  IV. 

THE   HEBREW  NATION — COMMONWEALTH   OP   ISRAEL  OR 

PEOPLE  OP  THE  LAND. — ^See  Chart,  Sec.  II.) 

I.  Made  up  '•^  of  stock  of  Israel" — consisting  of  ^^  thy 
brother  a  Hebrew  man"  whom  "  thou  shalt  not  hate;"  and 
^'' thy  neighbor"  a  '■'■Hebrew  of  the  Hebrews*^  whom 
"  thou  shalt  love  as  thyself"     (See  Chart,  Sec.  lY.) 

II.  Made  up  ^^  of  stock"  not  '■'-  of  Israel" — consisting 
of  the  landborn  in  thy  gates^  or  a  landborn  and  dweller^ 
"  thy  brother"  "  whom  thou  shalt  not  hate"  and  the  land- 
born born  again,  "  thy  neighbor  "  whom  "  thou  shalt  love 
as  thyself"     (See  Chart,  Sec.  III.) 

Observe  Chart,  Sec.  TV,  if  the  Hebrew  word 
azurah,  which  I  render  "  Hebrew  of  the  Hebrews," 
means  homeborn,  as  generally  rendered,  I  ask  who 
"in  Israel"  "among  the  children  of  Israel"  — 
"among  you"  were  not  homeborn?  All  the  chil- 
dren of  Israel  were  "  homeborn,"  but  all  the  chil- 
dren of  Israel  were  not  "  azurah  among  the  children 
of  Israel."  Evidently  a  class  among  the  children 
of  Israel  were  called  azurah. 

Nor  can  you  substitute  from  the  middle  column 


108  THE   HEBREW    NATION. 

(Deut.  XV,  12),  and  read  "  thy  brother  an  Hebrew 
man  "  "  among  the  children  of  Israel."  Because  (1) 
all  were  "brothers"  who  w^ere  not  "foreigners" 
(see  Section  I,  page  45,  Deut.  xv,  3) ;  and  (2),  all 
the  "  children  of  Israel "  evidently  were  Hebrew  men, 
or  men  of  the  Hebrew  nation,  and  the  latter  could 
not  be  used  to  define  a  part  of  the  former.  To 
speak  of  a  man  of  the  Hebrew  nation  among  the 
"  children  of  Israel "  would  be  a  meaningless  use  of 
language.  The  ger  that  acts  the  ger  thou  shalt  love 
as  thyself  (Lev.  xix,  34)  ;  but  remember  the  ger  was 
a  "  brother,"  as  we  have  seen,  and  the  ger  acting 
the  ger  more — the  former  thou  shalt  not  hate — the 
latter  thou  shalt  love  as  thyself  The  latter  ate  the 
passover,  the  former  did  not.  Shall  we  read,  thou 
shalt  not  hate  "  thy  brother  a  Hebrew  man,"  and 
the  "  stranger  that  sojourneth"  thou  shalt  love  as  thy- 
self? The  azurah  was  a  class  "  among  the  children 
of  Israel"  —  "in  Israel" — "among  you,"  a  class 
among  brethren  of  "  the  stock  of  Israel ;"  or  in 
other  words,  there  were  two  classes  of  the  Jewish 
nation,  so  far  as  that  nation  was  made  up  of  "  the 
stock  of  Israel,"  viz. :  the  azurah  who  was  of  "  the 
people  of  the  congregation,*'  who  was  clean  and  ate 
the  passover ;  and  "  the  Hebrew  man  thy  brother," 
who  was  only  of  the  Hebrew  nation,  who  was  unclean 
and  did  not  eat  the  passover,  was  only  of  "  the 
people  of  the  land."  Paul  was  *'  of  the  stock  of 
Israel ,  of  the  tribe  of  Benjamin,"  and  was  more 


COMMONWEALTH   OF   ISRAEL.    ETC.  109 

than  "  a  Hebrew  man  thy  brother ;"  more  than 
of  the  Hebrew  nation,  he  was  a  Hebrew  of  the 
Hebrews,  a  member  of  the  Hebrew  Church,  of 
Hebrew  stock. 

As  a  member  of  the  Hebrew  church,  was  Paul 
preeminent  ?  What  of  the  prophets  Isaiah,  Samuel, 
of  king  David ;  were  they  not  as  eminent  as  Paul 
the  persecutor?  They,  each  one,  were  a  Hebrew  of 
the  Hebrews  "  in  Israel " — Hebrew  of  the  Hebrews 
«  among  the  children  of  Israel,"  as  well  as  Paul — 
as  well  as  every  one  of  "  the  people  of  the  land,"  of 
"  the  stock  of  Israel,"  who  was  of  "  the  people  of 
the  congregation." 

The  expression,  "thy  brother  a  Hebrew  man," 
served  to  distinguish  a  brother  "  of  the  stock  of 
Israel"  from  "  thy  brother"  a  landborn  and  dweller, 
or  the  landborn  in  thy  gates,  of  "  stock  "  not  '^  of 
Israel;"  and  very  evidently  all  these  classes  are 
referred  to  in  Deut.  xv,  7, 11 :— "  If  there  be  among 
you  a  poor  man  of  any  of  thy  brethren  (comprehend- 
ing: 1,  'thy  brother  a  Hebrew  man;'  2,  the  land- 
born and  dweller  'thy  brother;'  3,  and  the  land- 
born or  ger^  proselutos — both  of  which  terms  are 
equivalent  to  the  term  brother — in  thy  gates)  within 
any  of  thy  gates  in  thy  land  which  the  Lord  thy  God 
giveth  thee,  thou  shalt  not  harden  thy  heart  nor 
shut  thy  hand  against  thy  poor  brother." 

"  But  thou  shalt  open  thy  hand  wide  unto  him,  and 


110  THE    HEBREW    NATION. 

shalt  surely  lend  him  sufficient  for  his  need,  in  that 
which  he  wanteth. 

"  Beware  that  there  be  not  a  thought  in  thy  wicked 
heart,  saying,  The  seventh  year,  the  year  of  release, 
is  at  hand ;  and  thine  eye  be  evil  against  thy  poor 
brother,  and  thou  givest  him  naught;  and  he  cry 
unto  the  Lord  against  thee,  and  it  be  sin  unto  thee. 

"  Thou  shalt  surely  give  him,  and  thy  heart  shall 
not  be  grieved  when  thou  givest  unto  him ;  because 
that  for  this  thing  the  Lord  thy  God  shall  bless 
thee  in  all  thy  works,  and  in  all  that  thou  puttest 
thy  hand  unto.  For  the  poor  shall  never  cease 
out  of  the  land;  therefore  I  command  thee,  saying. 
Thou  shalt  open  thine  hand  wide  unto  thy  brother,  to 
thy  poor,  and  to  thy  needy  in  thy  land'' 

The  allusions  in  this  passage  are  very  frequent,  if 
you  understand  it  to  refer  to  "  any  brother,''  a  land- 
horn  (a  brother),  a  landborn  in  the  gates  (a  brother), 
'''•  landborn  and  dweller  thy  brother,"  and  '•''thy  brother 
an  Hebrew  man."  Confusion  on  this  subject  is  alto- 
gether unnecessary.  There  were  two  classes  of 
proselutoi]  the  proselutos  and  proselutos  pros,  of  the 
Sept.,  and  the  ger  and  the  ger  that  acts  the  ger  of  the 
Hebrew ;  and  the  one  upon  being  circumcised  drew 
near  and  ate  the  passover,  and  became  the  other. 
Men  who  draw  their  ideas  from  existing  transla- 
tions, are  not  able  to  tell  you  anything  about  the  so- 
called  two  classes  of  proselytes. 

To  show  the  confusion  that  exists  in  relation  to 


COMMONWEALTH    OF    ISRAEL,    ETC.  Ill 

this  subject,  I  quote  from  the  Encyclopedia  of  Religi- 
ous Knowledge,  article — Proselyte:  "  Many  are  of  the 
o^^inion  that  there  appears  to  be  no  ground  what- 
ever for  this  distinction  of  proselytes  of  the  gate 
and  proselytes  of  righteousness."  Many  doubt  the 
existence  of  such  classes  of  persons.  Our  Chart 
ought  to  convince  such  that  there  were  two  classes 
X)f  proselutoi,  a(;  least.  Dr.  Tomline,  as  quoted  in  the 
same  work,  says :  "  Proselytes  were  those,  and 
those  only,  who  took  upon  themselves  the  obliga- 
tions of  the  whole  Mosaic  law,  but  retained  that 
name  till  they  were  admitted  into  the  congregation 
of  the  Lord  as  adopted  children.  Gentiles  were 
allowed  to  worship  and  offer  sacrifices  to  the  God 
of  Israel  in  the  outer  court  of  the  temple;  and 
some  of  them,  persuaded  of  the  sole  and  uni- 
versal sovereignty  of  the  Lord  Jehovah,  might 
renounce  idolatry  without  embracing  the  Mosaic 
law ;  hut  such  persons  ctppear  to  me  never  to  he  called 
proselytes  in  Scripture  or  in  any  ancient  Christian  writer^ 
The  last  sentence  is  just  as  I  represent  it;  but 
observe,  the  two  sentences  are  inconsistent.  Ac- 
cording to  the  last  sentence  "  Gentiles"  were  "  never 
called  proselytes]''^  if  so,  who  were  the  "proselytes" 
spoken  of  in  the  first  sentence?  If  converted 
Gentiles  were  not  "  proselytes,"  there  were  no 
*' proselytes  "  as  generally  defined: — "In  the  lan- 
guage of  the  Jews,  those  were  called  by  this  name 
(proselyte)  who  came  to  dwell  in  their  country,  or 


112  THE    HEBREW    NATION. 

who  embraced  their  religion,  being  not  Jews  by 
birth."  The  Greek  term  pro&ehUos^  as  used  by  the 
LXX  and  in  the  New  Testament,  is  not  correctly 
represented  by  the  term,  "  proselyte,"  as  we  use  it. 
On  account  of  this  misuse  of  the  word.  Dr. 
Tomline  is  not  consistent  with  himself  in  the 
two  sentences  given  in  the  article.  After  saying 
that  "  the  proselytes  were  those  who  took  upon 
them  the  obligations  of  the  whole  Mosaic  law,"  he 
adds,  that  "  Gentiles  were  never  called  prose- 
lytes in  Scripture  or  in  any  ancient  Christian 
writer,"  which  declaration  is  destructive  of  the  de- 
finition of  a  proselyte ;  that  is,  those  who  "embraced 
their  religion  not  being  Jews  by  birth."  If  he  had 
said  that  "  Gentiles  (nations)  were  allowed  to  wor- 
ship and  offer  sacrifices  to  the  God  of  Israel  in  the 
outer  court  of  the  temple"  ("  court  of  the  Gentiles' 
or  nations)  ;  and  then  said  that  the  "  descended  of 
any  son  of  outland  "  (Gen.  xvii,  12) — or  the  "des- 
cended of"  and  "separated  froin"  a  son  of  outland 
(Gen.  xvii,  27) — or  the  "  descended  of"  and  "  separ- 
ated from  "  the  nations  round  about  (Lev.  xxv,  44), 
or  the  children  of  dwellers  (resident  foreigners) 
and  (the  children)  of  their  families  which  they 
begat  in  your  land  (Lev.  xxv,  45),  who,  when 
joined  to  5'ou,  were  of  your  nation  and  were  called 
proseiutoi — not  born  to  the  nations  in  their  land, 
but  "  your  come  by  birth  in  your  land," — and  that 
such  proselufoi  or  Jainlh'jrn^  as  '•  took  upon  themselves 


COMMONWEALTH    OP    ISRAEL,    ETC.  1K5 

the  obligations  of  the  whole  Mosaic  law  "  "  were 
admitted  into  the  congregation  of  the  Lord  as 
adoj)ted  children,"  the  statement  would  have  been  con- 
sistent and  correct.  To  Dr.  Tomline's  statement, 
that  "  such  persons  (pious  Gentiles)  appear  to  me 
never  to  be  called  proselytes  in  Scripture,  or  in 
any  ancient  Christian  writer,"  I  add  Dr.  Lardncr's 
statement,  viz. :  "  I  do  not  believe  that  the  notion 
of  two  sorts  of  Jewish  proselytes  can  be  found 
in  any  Christian  writer  before  the  fourteenth  cen- 
tury or  later." 

It  would  seem  that  in  that  century,  when  much 
of  religion  was  form,  it  was  considered  legitimate 
to  modernize  a  Greek  word  and  attach  a  religious 
meaning  to  it ;  hence  we  have  a  word  with  such  a 
meaning  to  it  which  the  LXX  uniformly  use  in 
rendering  the  original  of  the  word  "  stranger,"  in 
the  expression  we  render  "stranger  shall  sojourn" 
(Ex.  xii,  48,  and  elsewhere),  the  one  in  no  sense 
the  equivalent  of  the  other. 

Dr.  Jennings  also  observes  that  "  there  does  not 
appear  to  be  sufficient  evidence  in  the  Scripture 
history,  of  the  existence  of  such  proselytes  of  the 
gates  as  the  Eabbins  mention ;  nor  indeed  of  any 
who  with  propriety  can  be  styled  proselytes,  ex- 
cept such  as  fully  embraced  the  Jewish  religion." 

The  confusion  that  exists  in  relation  to  this  sub- 
ject will  be  seen  by  observing  that  according  to  Dr. 

Jennings,  "there  is  not  sufficient  evidence  of  the 
10. 


114  THE    HEBREW    NATION. 

existence  of  such  proselj^tes  of  the  gate  as  the 
Eabbins  mention ;"  according  to  Dr.  Lardner, 
"the  notion  of  two  sorts  of  Jewish  proselytes  can 
not  be  found  in  any  Christian  writer  before  tin 
fourteenth  century  or  later;"  arid  according  to  Dr.. 
Tomline,  "  converted  Gentiles  might  renounce  idol- 
atry without  embracing  the  law  of  Moses,  but  such 
persons  appear  to  me  never  to  be  called  proselytes 
in  Scripture  or  in  any  ancient  Christian  writer." 

The  first  denies  the  existehce  of  the  proselyte  of 
the  gate.  The  second  denies  the  existence  of  the 
notion  of  two  sorts  of  proselytes  before  the  four- 
teenth century.  The  third  denies  the  existence  of  any 
hind  whatever  of  'proselytes,  that  is  "  converted  Gen- 
tiles, called  proselytes,"  as  the  word  proselyte  has 
been  defined  to  mean,  but  says  that  "  proselytes 
were  those  and  those  only  who  took  upon  them- 
selves the  obligation  of  the  whole  Mosaic  law.'' 

The  truth  is  very  simple ;  converted  Gentiles,  or 
converts  of  the  nations,  w^ere  never  called  proselutoi; 
but  there  were  two  classes  of  proselutoi  (see  Chart, 
middle  and  left  hand  column),  and  they  were  both 
of  the  Jewish  nation  or  of  "  the  people  of  the  land ;" 
and  the  ^^  proselutos  in  thy  gates  "  who  "  took  upon 
himself  the  obligations  of  the  whole  Mosaic  law," 
"  was  admitted  into  the  congregation  of  the  Lord,'' 
and  then  "  with  propriet}^  could  be  styled"  a  "  re- 
ligious  proselutos^     The    landhorn   or   one  of  "  the 


COMMONWEALTH    OF   ISRAEL,   ETC.  115 

people  of  the  land  "  thus  became  one  of  the  "  people 
of  the  congregation." 

The  article  in  the  Encyclopedia^  from  which  I 
have  quoted,  begins:  "Proselyte  (jpro&elutos)  sig- 
nifies a  stranger^  a  foreigner;  the  Hebrew  word 
ger,  or  nekar^  also  denotes  one  who  comes  from 
abroad  or  from  another  place."  Now,  these  words, 
ger  and  nekar^  are  just  as  distinct  as  Jew  and  Gentile. 
The  Middle  Wall  of  Partition  ran  between  the 
classes  of  persons  so  called  (see  Chart  throughout), 
and  not  in  one  solitary  instance  do  the  LXX  render 
nekar  proselutos,  or  ger  allolrion,  while  ger  is  rendered 
once,  and  once  only,  xenos  (Job  xxxi,  32) ;  and  nekar 
is  rendered  perhaps  a  dozen  of  times  by  the  term 
xenos.  The  difference  between  the  two  words  is, 
that  every  ger  was  a  brother,  while  every  nekar  was 
a  foreigner.  The  reader  Avill  see  that  the  light 
which  the  above  rays  of  Religious  Knowledge  shed 
upon  the  question  in  hand  is  of  very  doubtful  char- 
acter. 

But  again :  all  Eabbinical  tradition  says  that 
there  were  two  classes  of  proselytes  (proselutoi,  we 
suspect) ;  one  belonging  to  the  Jewish  Church,  the 
other  belonging  to  the  Jewish  nation,  or  one  class 
circumcised  and  eating  the  passover,  the  other  not 
circumcised  nor  eating  the  passover;  these  can  be  no 
other  than  the  ger  and  ger  acting  the  ger  of  the  Hebrew 
and  the  pi'oselutos  smd  proselutos  pros,  of  the  Septuagint; 
one  of  them  of  "the  people  of  the  congregation/'  the 


116  THE    HEBREW    NATION. 

Other  of  "the  people  of  the  hind."  "  The  proselytes 
ill  the  gates,"  the  Eabbins  say,  "without  obliging 
themselves  to  circumcision  or  to  any  other  ceremony 
of  the  law,  feared  and  worshiped  the  true  God, 
observing  the  rules  imposed  on  Noah.  These  were, 
according  to  the  JRabbins :  1.  To  abstain  from  idol- 
atry (2d  commandment) ;  2.  From  blasphemy  (3d 
com.)  ;  3.  From  murder  (6th  com.)  ;  4.  Froni  adul- 
tery (7th  com.);  5.  From  theft  (8th  com.);  6.  To 
appoint  just  and  upright  judges  (shared  in  the 
appointment  of  civil  officers) ;  7.  Not  to  eat  of  the 
flesh  of  any  animal  cut  off  while  it  was  alive." — 
Encyclopedia  of  Religious  Knowledge. 

I.  I  observe  that  the  king-making  and  deposing  power 
were  "  the  people  of  the  landT 

The  so-called  proselytes  of  the  gate  w^ere  not  of 
"the  peoples  of  the  huids,"  or  "sons  of  outland,"  from 
whom  the  seed  of  Israel  separated  themselves,  and 
they  were  not  of  "  the  people  of  the  congregation," 
because  they  were  not  circumcised ;  but  they  did 
share  in  the  elective  franchise — in  the  appointment 
of  civil  ofiicers  (judges),  and  were  therefore  of  the 
commonwealth  of  Israel,  or  of  "  the  people  of  the 
land,"  and  joined  in  appointing  and  deposing  kings. 
(See  Chart,  Sec.  II.)  It  will  be  observed  above, 
that  five  of  the  so-called  "rules  imposed  on  Noah" 
are  nothing  more  nor  less  than  so  many  of  the  ten 
commandments;  and  I  propose  to  point  out,  very 
briefly,  in  the  Bible  itself,  the  obligations  that  were 


COMMONWEALTH    OF    ISRAEL,    ETC.  117 

laid  upon  both  these  "  sorts  of  proselytes,"  as 
citizens  of  "the  commonwealth"  or  as  being  of 
"the  people  of  the  land"  (not  sons  of  outland),  to 
keep  the  whole  law  of  the  ten  commandments,  and 
to  join  in  the  execution  of  the  penalties  which  they 
were  required  to  visit  upon  the  violators  of  this 
law. 

The  reader  will  constantly  bear  in  mind,  that  the 
Hebrews,  in  using  the  expression  "people  of  the 
land,"  embraced  both  of  the  so-called  "  classes  of 
proselytes,"  or  the  ger  and  the  ger  acting  the  ger, 
which  classes  the  LXX  represent  by  the  Greek 
terms  proselutos  and  the  proselutos  pros,  (the  former 
of  which  upon  being  circumcised,  became  the  lat- 
ter), and  which  classes  in  our  English  translation, 
are  represented  or  rather  misrepresented  by  the  terms 
"  stranger"  and  "  stranger  that  sojourneth,"  while, 
in  fact,  any  son  of  outland  or  "  stranger  that  so- 
journeth" was  not  permitted  to  eat  the  passover. 

First  Commandment.  The  man  enticing  you  to 
have  another  "God  before  me;"  "namely,  of  the 
gods  of  the  peoples  "  "  thou  shalt  stone  him  with 
stones  that  he  die,"  "  thine  hand  shall  be  first  upon 
him  to  put  him  to  death,  and  afterwards  the  hand 
of  all  the  people"  (Deut.  xiii,  7,  10).  But  all  the 
people  are  said  to  do,  in  2  Chron.  xxiii,  17,  what  all 
the  people  of  the  land  are  said  to  do  in  2  Kings  xi,  18 
(compare  also  Jer.  xxxiii,  10, 17) ;  so  that  the  expres- 
sions all  the  people  and  all  the  people  of  the  land  are 


118  THE    HEBREW    NATIONl. 

equivalent ;  but  the.  people  of  the  land,  or  all  the  people 
of  the  land,  were  citizens  of  the  commonwealth  of 
Israel  or  the  Hebrew  nation  (see  Chart,  Sec.  II), 
embracing  both  classes  of  proselutoi — the  clean 
and  the  unclean  of  "  stock"  not  "of  Israel." 

Second  Com.  "  If  there  be  among  you,  within  any  of 
thy  gates  (covering  at  least  the  brother — a  ger — pro^e- 
lutos  in  thy  gates)  which  the  Lord  thy  God  giveth 
thee  a  man  or  woman,  that  hath  gone  and  served 
other  gods,  thou  shalt  bring  forth  that  man  or  that 
woman  and  shalt  stone  them  with  stones  till  they 
die;  at  the  mouth  of  two  witnesses  or  three  wit- 
nesses shall  he  that  is  worthy  of  death  be  put  to 
death  ;  but  at  the  mouth  of  one  witness  he  shall  not 
be  put  to  death.  The  hands  of  the  witness  shall  be 
first  upon  him  to  put  him  to  death  and  afterwards 
the  hands  of  all  the  people''  (Deut.  xvii,  1,  7).  The 
civil  Israel,  of  whom  w^as  the  proselyte  of  the  gate, 
who,  according  to  tradition  also,  must  "  abstain  from 
idolatry." 

Third  Com.  "  And  the  Israelitish  woman's  son 
blasphemed  the  name  of  the  Lord  and  cursed."  "And 
the  Lord  spake  unto  Moses,  saying,  Bring  forth  him 
that  cursed  without  the  camp  ;  and  let  all  that  heard 
him  (the  witnesses)  lay  their  hands  upon  his  head 
and  let  all  the  congregation  (Sept.,  synagogue)  stone 
him.  And  thou  shalt  speak  unto  the  children  of 
Israel,    saying,   Whosoever   curseth  his   God   shall 


COMMONWEALTH    OF    ISRAEL,    ETC.  119 

bear  his  sin.  And  he  that  blasphemeth  the  name 
of  the  Lord,  he  shall  surely  be  put  to  death,  and  all 
the  congregation  (Sept.,  synagogue)  shall  certainly 
stone  him;  as  well  [the  landborn  (born  again)  as 
the  Hebrew  of  the  Hebrews]  when  he  blasphemeth 
the  name  of  the  Lord  shall  be  put  to  death  "  (Lev. 
xxiv,  11,  16).  "All  the  congregation  (Sept.,  syna- 
gogue) shall  stone  with  stones  the  man,"  etc., 
whether  one  of  the  nation  or  of  the  Church,  and  if 
of  the  Church,  whether  of  Jew  or  Gentile  "  stock,'' 
high  or  low,  shall  be  put  to  death:  "Whosoever 
curseth  his  God  shall  bear  his  sin,"  and  "  let  all  that 
heard  (witnesses)  lay  their  hands  upon  his  head,'' 
etc..  But,  as  just  quoted,  in  reference  to  the  second 
commandment,  the  hands  of  the  witnesses  shall  be 
first  upon  him  to  put  him  to  death,  and  afterwards 
the  hands  of  all  the  people — meaning  the  civil  Israel 
which  embraced  the  "  two  sorts  of  proselytes." 

Fourth  Com.  "  And  while  the  children  of  Israel 
were  in  the  wilderness  they  found  a  man  that 
gathered  sticks  upon  the  Sabbath  day.  And  they 
that  found  him  gathering  sticks  brought  him  unto 
Moses  and  Aaron,  and  unto  all  the  congregation 
(Sept.  synagogue).  And  they  put  him  in  ward 
because  it  was  not  declared  what  should  be  done  to 
him.  And  the  Lord  said  unto  Moses,  the  man  shall 
be  surely  put  to  death;  all  the  congregation  (Sept., 
synagogue)  shall  stone  him  with  stones  without  the 


120  THE    HEBREW    NATION. 

;:i!np.  And  all  the  congregiition  (Sept.,  synagogue) 
brouglit  him  without  the  camp  and  stoned  him  with 
stones,  and  he  died  (Num.  xv,  32-36).  Among 
those  who  shall  "  not  do  any  work"  on  the  Sabbath 
is  "the  stranger  (^ev)  in  thy  gates"  (Ex.  xx,  10); 
and  Dr.  Tomline,  quoted  above,  observes,  that  the 
*'  term  proselytes  of  the  gate^  is  derived  from  an  ex- 
pression frequent  in  the  Old.  Testament;  namely, 
"  the  stranger  that  is  within  thy  gates."  Hence^  the 
duty  to  observe  ivas  national — was  binding  upon  the  na- 
tion as  well  as  the  Church. 

I  observe,  firsts  upon  the  32d  verse,  that  the  chil- 
dren of  Israel  were  not  all  of  the  Jewish  Church  : 
And  when  a  ger  would  act  the  ger,  etc.  (Ex.  xii,  48), 
he  drew  near  and  kept  the  passover,  and  became  as 
the  azurah  of  the  land ;  but  we  have  seen  that  the 
"  Azurah^  or  Hebrew  of  the  Hebrews,  among  the  children 
of  Israel^''  were  only  a  part  of  the  children  of  Israel ; 
hence  the  expression  in  the  32d  verse,  "  children  of 
Israel,"  means  more  than  the  (khahal  —  eccleaid) 
Church.  The  same  expression,  children  of  Israel^  is 
used  in  reference  to  the  third  commandment  — 
''  speak  unto  the  children  of  Israel  and  say,  whoso- 
ever curseth  his  God,"  etc. ;  hence  again,  this  express- 
ion (children  of  Israel)  means  more  than  the  Church. 

I  observe,  second^  ujDon  Ex.  xii,  47,  All  the  congre- 
gation (Heb.,  gadath — Sept.,  sunagoogea^  of  Israel  ^haW 
keep  the  passover;  that  it  is  a  question  whether 
"Israel"  limits  "congregation"  or  "congregation" 


121 

"Israel."  We  have  the  expression,  "all  are  not 
Israel  which  are  of  Israel  " — evidently  meaning  all 
are  not  trite  Israelites  who  are  of  the  "  stock  of 
Israel "  or  "  Israelites  after  the  flesh."  "  They  which 
are  the  children  of  the  flesh,  these  are  not  the  chil- 
dren of  God  "  (Eom.  ix,  6,  9) 

Now,  observe,  in  the  five  instances  above  it  is  all 
the  congregation  (Heb.,  gadath — Sept.,  sunagooged)  shall 
punish  the  violators  of  the  third  and  fourth  com- 
mandments. But  Samson  found  a  synagogue  (the 
Heb.  and  Sept.  have  the  same  word — gadath — suna- 
googea — as  in  the  above)  of  bees  in  the  carcass  of  the 
lion  (Judges  xiv,  8).  So  also  we  have  in  Ps.  xxii, 
16,  the  congregation  or  synagogue  of  the  wicked.  It 
would  seem  therefore  that  the  expression,  All  the 
congregation  (Sept.,  synagogue)  is  not  the  equivalent 
of  the    expression.     All    the   congregation^   of  Israel 


*  I  am  not  prepared  to  define  this  word  at  present.  The  LXX 
generally  render  it  synagogue,  but  it  is  evident  from  the  expression 
**  synagogue  of  bees,"  that  they  made  the  word  synagogue  to  mean 
more  than  we  do.  I  may  be  allowed  the  remark,  that  this  is 
one  of  a  class  of  renderings  in  which  the  LXX  are  not  very  re- 
liable. They  were,  perhaps,  "  righteous  over  much,"  in  putting 
a  difference  between  the  nation  and  the  nations — Jews  and  Gentiles — 
it  being  exactly  in  the  line  of  the  carnal  heart  and  the  carnal  notions 
of  the  Jews  of  that  age ;  but  the  putting  a  '*  difference  between  the 
clean  and  the  unclean,"  was  too  personal  in  its  application. 

Again,  tradition  says,  that  the  ancient  synagogues  were  fashioned 
after  the  temple.  In  the  temple  there  was  (1)  the  holy  place  or 
tabernacle  of  witness;  (2)  the  court  of  the  Jews  or  Jewish  nation; 
11 


122  THE   HEBREW   NATION. 

(Heb.,  gadath — Sept.,  sunagoogea),  which  shall  keep 
it  (the  passover,  Ex.  xii,  47).  If  the  term  "  Israel" 
limits  or  defines  "  congregation"  in  Ex.  xii,  47,  as  it 
would  seem  from  what  we  have  just  said,  then  the 
expression  "All  the  congregation,"  means  all  the 
Jewish  nation  as  an  unit  (as  a  swarm  of  bees  is  an 
unit)  "  shall  stone  the  man  that  gathered  sticks  on 
the  Sabbath  day;"  and  this  agrees  with  the  fourth 
commandment,  which  classes  "  the  stranger  in  thy 
gates  "  among  those  who  must  do  no  work  on  the 
Sabbath  day. 

Fifth  Com.  "All  the  men  of  his  city"  (evidently 
men  of  civil  Israel)  "  shall  stone  with  stones  till  he 
die,"  "  the  stubborn  and  rebellious  son  which  will 
not  obey  the  voice  of  his  father  or  the  voice  of  his 
mother"  (Deut.  xxi,  18-21)  —  which  will  not 
"honor  father  or  mother  that  his  days  may  be  long 
upon  the  land  which  the  Lord  thy  God  giveth 
thee." 

Sixth  Cx>m.  These  six  cities  shall  be  a  refuge  for 
the  children  of  Israel  (commonwealth  as  made  up  of 
"  the  stock  of  Israel,"  comprehending  "  the  Hebrew 
of   the    Hebrews"    and  "    the    Hebrew    man    thy 

and,  (3)  the  court  of  the  Gentiles  or  nations.  Then  the  expression, 
"  all  the  congregation  or  synagogue  shall  stone,"  etc.,  properly 
means  not  only  all  the  Jewish  nation  or  people  of  the  land,  but 
"  pious  Gentiles  or  dwellers"  (resident  foreigners),  who  worshiped 
within  the  synagogue  or  temple,  in  their  proper  apartments,  shall 
join  in  stoning  with  stones,  etc.  : — more  than  our  positions  require. 


COMMONWEALTH    OF    ISRAEL,    ETC.  123 

brother "),  and  for  the  (^er — proselutofi)  kmdborn 
(commonwealth  as  made  up  of  "  stock  "  not  "  of 
Israel "),  and  for  the  dweller,  resident  foreigner 
(Heb.,  foshabh — Sept.,  paroiJcos)  among  them,  that 
every  one  that  killeth  any  person  unawares  may 
flee  thither  (Num.  xxxv,  15).  Resident  foreigners 
or  pious  Gentiles — "God-fearing"  men  of  the  na- 
tions, "  not  called  proselytes  in  the  Bible  or  by  any 
ancient  Christian  writer," — enjoyed  the  protection 
of  law  in  that  commonwealth  although  living  as 
aliens  in  the  "  commonwealth  of  Israel  and  strangers 
from  the  covenants  of  promise."  The  revenger  of 
blood  himself  shall  slay  the  murderer;  when  he 
meeteth  him  he  shall  slay  him  (Num.  xxxv,  19): 
that  is,  if  he  escaped  not  to  the  city  of  refuge. 
And  when  he  that  doth  flee  unto  one  of  those  cities 
and  shall  stand  at  the  entering  of  the  gate  of  the 
city  (place  where  the  civil  authorities  met)  and  shall 
declare  his  cause  in  the  ears  of  the  elders  of  that  city^ 
etc.  (Josh.  XX,  4).  And  he  shall  dwell  in  that  city 
until  he  stand  before  the  congregation  (Heb.,  gadath 
— Sept.,  sunagoogea)  for  judgment  (Josh,  xx,  6).  And 
the  congregation  {gadath^  Heb. — sunagoogea,  Sej>t.) 
shall  judge  between  the  slayer  and  the  revenger  of 
blood  according  to  these  judgments  (Num.  xxxv, 
24).  But  if  found  guilty,  who  executed  the  sen- 
tence ?  We  read  in  the  same  chap.  (30th  verse) — 
"  Whoso  killeth  any  person,  the  murderer  shall  be 
put  to  death  by  the  mouth  of  witnesses,''  etc.     If  the 


124  THE   HEBREW   NATION. 

slayer  escaped  to  the  city  of  refuge  and  claimed  a 
trial,  the  revenger  of  blood  must  bring  his  wit- 
nesses, and  if  found  guilty  "  the  hands  of  the  wit- 
nesses (the  revenger  of  blood  and  others)  shall  be 
first  upon  him  to  put  him  to  death,  and  afterwards 
the  hands  of  all  the  people''  (Deut.  xvii,  7).  At  least 
the  whole  congregation  (gadath,  Heb. —  synagogue^ 
Sept.)  must  see  that  the  sentence  was  executed ; 
but  observe,  it  is  not  "  the  congregation  of  Israel," 
as  limited. 

Seventh  Com.  The  adulteress: — ^'- All  the  men  of  her 
city  shall  stone  her  with  stones  that  she  die"  (Deut. 
xxii,  21) ;  so  also  the  adulterer  and  adulteress  (Deut. 
xxii,  24).  "  All  the  men  of  her  city,"  evidently 
means  more  than  "  all  the  congregation  of  Is- 
rael;" the  requirement  was  therefore  of  the  civil 
Israel.  The  proselyte  of  the  gate  who  was  not  cir- 
cumcised, and  therefore  not  a  member  of  the  Jew- 
ish Church,  engaged  "to  abstain  from  adultery" 
(tradition)  ;  the  law  was  therefore  a  civil  law,  and 
binding  upon  the  nation. 

Eighth  Com.  If  the  theft  be  certainly  found  in  his 
hand  alive,  whether  it  be  ox  or  ass  or  sheep,  he 
shall  restore  double  (Ex.  xx,  4).  If  he  steal  a  mai), 
^^  life  shall  go  for  life;'  And  he  that  stealeth  a  man 
(mattered  not  who)  and  selleth  him,  or  if  he  be 
found  in  his  hand  (if  the  man  purposed  to  sell  him) 
he  shall  surely  be  put  to  death  (Ex.  xxi,  16) 

Xirith  Com.  And   the   judges  shall   make  diligent 


COMMONWEALTH    OF   ISRAEL,    ETC.  125 

inquisition ;  and,  behold,  if  the  witness  be  a  false 
witness  and  hath  testified  falsely  against  '■  his 
brother"  (all  were  '-  brothers  "  who  were  not  "  for- 
eigners ") ;  then  shall  ye  do  unto  him  as  he  had 
thought  to  have  done  unto  "  his  brother  "  (Deut. 
xviii,  18,  19).  The  false  witness  shall  make  amends 
to  him  whom  he  sought  to  injure,  to  the  full  extent 
of  his  false  oath.  If  he  testified  falsely  against 
"his  brother"  to  put  him  to  death,  "thine  eye 
shall  not  pity,  but  life  shall  go  for  life;"  if  to  injure 
*' his  brother"  in  anything  short  of  life,  "eye  for 
eye,  tooth  for  tooth,  hand  for  hand,  foot  for  foot" 
(Deut.  xix,  21).  Every  citizen  of  the  common- 
wealth was  "a  brother;"  hence  this  law  was  a  law 
of  the  commoniceaJth  or  civil  Israel. 

Tenth  Com.  "  Covetousness,  which  is  idolatry^'' 
was  punished  with  death.  See  above,  second  com- 
mandment. 

Covetousness  leads  to  theft: — "Thou  shalt  not 
covet  thy  neighbor's  house,"  nor  his  ox  nor  his  ass  ;" 
to  adultei-y — "  Thou  shalt  not  covet  thy  neighbor's 
wife,"  so  that  the  covetousness  which  leads  to  the 
"overt  act"  in  violation  of  this  command,  was 
punished  with  death  in  the  second.^  seventh^  and  eighth 
commandments. 

Eabbinical  tradition  says,  that  certain  rules, 
which  are  substantially  the  second^  third,  sixth,  seventh, 
and  eighth  commandments,  were  "imposed"  upon  "the 
proselytes  of  the  gate ;"  and  I  have  given  evidence 


12G  THE    HEBREW    N.iTiON. 

from  the  Bible  itself,  going  to  show,  with  more  or 
less  conclusiveness,  that  the  keeping  the  ten  com- 
mandments were  conditions  of  citizenship  in  that 
commonwealth  ;  or,  in  other  words,  the  ten  command- 
ments in  their  negative  requirements — in  so  far  as  they 
said  "  thou  shalt  not,'' — were  civil  in  their  ajyplicatLons'^- 
(i/2  Iheir  requirements,  and  in  their  penalties),  to  which  all 
"the  people  of  the  land"  or  citizens  of  the  com- 
monwealth, embracing  both  classes  of  the  so-called 
proselytes  (the  ger  and  the  ger  acting  the  ger  of  the 
Hebrew  and  the  proselutos  and  proselutos  pros,  of  the 
Septuagint)  must  submit,  and  they  must  join  in  the 
execution  of  the  penalties  of  this  law  upon  any 
offending  citizen  of  the  commonwealth;  and  more 
than  this,  upon  those  residing  within  the  common- 
wealth :  The  dweller  (resident  foreigner)  might 
iiee  to  the  city  of  refuge  and  claim  a  trial.  (See 
Num.  XXXV,  15,  page  89.) 

If  these  conclusions  are  correct,  which  we  claim, 

*  In  their  higher  sense,  as  applying  to  the  heart  and  affections, 
as  explained  by  the  Saviour,  they  were  no  doubt  ecclesiastical  in 
their  requirements.  "  Ye  have  heard  that  it  was  said  by  them  of 
old  time,  thou  shalt  not  kill;  and  whosoever  shall  kill  shall  be  in 
danger  of  the  judgment ;" — put  his  life  in  jeopardy  to  the  civil  law 
which  demanded  his  own  life  in  return.  "But  I  say  unto  you, 
that  whosoever  is  angry  with  his  brother  {"  shalt  not  hate  thy 
brother  in  thine  heart  ")  without  a  cause,  shall  be  in  danger  of  the 
judgment" — of  another  judgment  and  other  penalties.  "But 
whosoever  shall  so-y  thou  fool,  shall  be  in  danger  of  hell  firej" 
put  his  soul  in  jeopardy — in  danger  of  eternal  damnation. 


COMMONWEALTH    OP    ISRAEL,    ETC.  127 

the  death  penalty  among  the  Jews  was  a  penalty, 
executed  by  civil  authorities^  upon  offenders  against 
civil  law,  and  the  doctrine  that  the  Church  has  a 
right  to  exercise  civil  power  and  inflict  bodily  pun- 
ishment, is  a  dogma  entirely  popish  in  its  origin 
and  character.  Such  a  power  was  never  committed  to 
the  Church  under  the  Old  Testament  economy,  and  we  have 
no  evidence  that  even  ^^  Phariseeism"  ever  dared  to 
assume  the  right  to  exercise  such  a  power.  Corporeal 
penalties,  in  the  Jewish  commonwealth  were  civil 
in  their  character,  executed  in  behalf  of  order  and 
the  j)eace  of  civil  society;  the  violation  of  any  one 
of  the  ten  commandments  being  considered  a 
crime  destructive  of  good  order,  and  conduct  incon- 
sistent with  the  continued  existence  of  social  order 
among  men. 

II.  Ecclesiastical  penalties  were  separation  from  The 
Church. 

(1.)  For  a  definite  length  of  time. — Every  soul  that 
eateth  that  which  dieth  of  itself,  or  that  which  was 
torn  of  beasts,  among  the  Hebrew  of  the  Hebrews 
or  among  the  landborn  (born  again),  shall  both 
wash  his  clothes  and  bathe  himself  in  water,  and  be 
unclean  till  even  ;  then  he  shall  be  clean  (Lev.  xvii,  15). 

(2.)  For  an  indefinite  length  of  time. — But  if  he 
wash  them  not  nor  bathe  his  flesh  then  he  shall 
bear  his  iniquity  (Lev.  xvii,  16). 

If  the  means  ordered  for  purification  were  ob- 
served   the  offender  was  restored  at  even ;  if  not. 


128  THE    HEBREW    NATION. 

that  man  shall  be  unclean  (not  excomimuiicated). 
And  the  man  that  shall  be  unclean  and  shall  not 
purify  himself,  that  soul  shall  be  '^  cat  oH"  liom 
among  (from  the  midst  of)  the  cuii'j,i\i4;ii!'^ji  {^kha- 
hal — Church),  because  he  hath  defiled  the  sanctuaiy 
of  the  Lord ;  the  water  of  separation  hath  not  been 
sprinkled  upon  him;  he  is  unclean  (Num.  xix,  20). 
The  khahal,  Heb. — ecclesia,  Sept.,  i.  e..  Church,  con- 
sisted of  the  Hebrew  of  the  Hebrews  and  the  ger 
that  acts  the  yer,  or  landborn  born  again.  (See 
Num.  XV,  16,  page  76;  and  Ex.  xii,  49,  page  50.) 
Seven  days  shall  there  be  no  leaven  found  in  your 
house ;  for  whosoever  eateth  that  which  is  leavened, 
even  that  soul  shall  be  "  cut  off"  from  (jnui)  the  con- 
gregation of  Israel  (gadath,  Heb. — sunagoogea,  Sept.), 
whether  among  the  landborn  (born  again)  or 
among  the  Hebrew  of  the  Hebrews  (Ex.  xii,  19). 
The  Church  is  twice  referred  to  in  the  above,  viz. : 

(1)  in  the  expression,  the  congregation  of  Israel: — All 
the  congregation  of  Israel  (gadath,  Heb. — sunagoogta, 
Sept.)  shall  keep  it  (the  passover,  Ex.  xii,  47) ;  and 

(2)  the  landborn  when  classed  with  the  Hebrew 
of  the  Hebrews,  as  above,  composed  the  Church,  or 
khahal,  Heb. — ecclesia,  Sept.,  and  were  clean.  (See 
in  reference  to  "that  which  dieth  of  itself,"  page  48.) 

The  expressions  ''  cut  off  from  the  congregation  " 
(khahal — Church),  and  "  cut  off  from  the  congrega- 
tion (gadath,  Heb. — sunagoogea,  Sept.)  of  Israel,"  do  not 
naturally  mean  more  than  to  be  sejiarated  from  the 


COMMONWEALTH    OP   ISRAEL,    ETC.  129 

Church  as  unclean.  But  the  man  that  is  clemi  and  is 
not  on  a  journey  and  forbeareth  to  keep  the  pass- 
over,  even  the  same  soul  shall  be  cut  off  from  (min) 
his  people  (Num.  ix,  13).  The  clean,  or  that  member 
of  the  Church  who  would  continue  his  covenant 
relation,  must  keep  the  passover,  and  the  language 
here  may  only  mean,  cut  off  from  the  "  people  of  the 
congregation  "  who  ate  the  passover  (see  page  50) ; 
or  looking  upon  him  in  the  light  of  a  "  covenant 
breaker,"  it  may  mean  more  than  being  held  as 
unclean — as  one  of  "  the  people  of  the  land  " — may 
mean  that  he  shall  be  held  "  as  a  heathen  man,"  or  as 
one  of  the  nations.  I  have  represented  this  to  be 
the  meaning  in  Chart  (Sec.  Y,  page  71).  The  for- 
mer is  perhaps  correct. 

(3.)  Excommunication. — But  the  soul  that  doeth 
aught  presumptuously,  of  the  Hebrew  of  the  Heb- 
rews or  of  the  landborn  (born  again),  the  same 
reproacheth  the  Lord,  and  that  soul  shall  be  cut  off 
from  among  (min  Icherehh — from  the  drawing  nigh  of^ 
his  people.  Because  he  hath  despised  the  word  of 
the  Lord  and  hath  broken  his  commandment,  that 
soul  shall  he  utterly  cut  off  (Num.  xv,  30,  31).  The 
Lord  hath  utterly  separated  me  (the  son  of  outland) 
from  his  people  (Isai.  Ivi,  3).  Any  son  of  outland 
shall  not  eat  of  it  (the  passover,  Ex.  xii,  43).  The 
sons  of  outland  were  of  the  peoples  of  lands — of 
the  far  off  nations  (not  of  the  drawing  nigh  nation)  ; 
hence,  to  be  held  as  utterly  separate  from  the  drawing 


130  THE    HEBREW   NATION. 

nigh  of  his  people,  is  at  least  to  be  held  as  "  a 
heathen  man,"  or  as  one  of  the  nations  "whom  thou 
didst  command  that  they  should  not  enter  into  th}' 
congregation  " — thy  Church  (Heb.,  Mahal — Sept., 
ecclesia)  Lam.  i,  10.  The  presumptuous  despiser  of  the 
word  of  the  Lord,  who  hath  broken  his  command- 
ment— covenant  breaker — was  held  uttei-ly  separate^ 
as  the  nations  were  utterly  separate — held  "as  a 
heathen  man,"  as  one  of  the  nations;  and  if  so,  "no 
place  could  be  found  for  a  repentance  unto  a  res- 
toration "  of  the  offender  under  that  economy.  God 
would  not  renew  his  covenant  with  such  a  "  cove- 
nant breaker;"  yet  in  every  nation  ^^  he  that  feareth 
God  and  worketh  righteousness  is  accepted  of  him;" 
and  while  such  offenders  were,  with  the  nations  of 
the  world,  to  be  left  to  the  uncovenanted  mercy  of 
God,  yet  there  was  a  place  appointed  within  the 
walls  of  God's  house  (court  of  the  nations  or  Gen- 
tiles), where  the  prayers  of  the  truly  penitent  of 
them  might  be  offered,  and  we  are  assured  (Isai.  Ivi, 
8)  that  God  "  will  gather  others  to  him  (the  "  ac- 
cepted of  him  in  every  nation  ")  besides  those  that 
are  gathered  to  him"  (the  Jewish  Church  of  the 
Jewish  nation).  That  one  "cut  off  from  his 
people" — ^^  utterly  separated'' — "held  as  a  heathen 
man,"  was  not  then  to  be  received  back  or  restored 
again  to  the  Jewish  Church,  but  that  did  not  deter- 
mine his  eternal  state.  Such  an  offender,  by  mis- 
conduct, had  forfeited  a  privilege  which  those  of 


COMMONWEALTH    OF    ISRAEL,  ETC.  131 

that  nation  only  enjoyed  under  the  covenant  witlj 
Abraham.  This  subject  must  be  better  understood 
before  that  difficult  passage  (Heb.  vi,  4-7)  can  bo 
explained.  "  For  it  is  impossible — adunaton  (things 
may  be  impossible — adunaton — "with  men,"  "but 
with  God  all  things  are  possible" — dunata)  for  those' 
who  were  once  enlightened,  etc.,"  "  If  they  shall  fall 
away  ('  the  lapsed  ' — the  excommunicated)  to  renew 
them  again  unto  repentance^''  or,  as  it  may  be  rendered, 
to  restore  them  again  upon  repentance.  Can  it  be  j)08- 
sible,  that  even  in  New  Testament  times,  men, 
whose  duty,  as  office-bearers  in  God's  house,  require 
them  to  form  a  judgment  of  men  by  their  conduct, 
must  not  restore  again  upon  repentance^  even  "  with  the 
advice  and  concurrence  of  presbytery,"  "the 
lapsed,"  the  excommunicated,  "  those  that  M\ 
away  '*  or  "  covenant  breakers,"  "  seeing  they  cru- 
cify to  themselves  the  Son  of  God  afresh  and  put 
him  to  an  open  shame?" 

If  I  should  make  the  statement,  that  "  no  repei  t- 
ance  would  justify  the  office-bearers  in  God's  house 
in  restoring  such  an  offender,  and  in  allowing  him 
to  renew  a  covenant  with  God  and  his  Church  once 
IroJcen,''  such  a  statement  would  be  in  exact  accord- 
ance with  the  discipline  of  the  Jewish  Church,  and 
such  is  the  import  of  the  language  of  the  Saviour, 
"  if  he  neglect  to  hear  the  Church,  let  him  be  unto 
thee  as  a  heathen  man."  The  early  Christian  Church 
held  such  a  doctrine,  referring  to  this  passage  of 


132  THE   HEBREW    NATION. 

Scripture  as  authorizing  it ;  and  the  Council  of 
Nice,  which  met  A.  D.,  325,  held  that  the  "  lapsed  " 
(see  Council  of  Nice,  canon  11) — "  those  that  fell 
away" — should  only  be  restored  to  "  the  full  com- 
munion of  the  Church,"  after  eleven  years  of  good 
conduct,  and  "  flagrant  apostates  "  after  ff teen  years ; 
but  the  Novatians  of  the  previous  century  held 
that  "  such  as  denied  Christ "  "  ought  never  to  be 
admitted  again  to  the  Church."  "Kespecting  the 
fundamental  articles  of  the  Christian  faith  there 
was  no  disagreement  between  the  Nooatians  and 
other  Christians.  Their  peculiarity  was  that  they 
would  not  receive  into  the  Church  persons  who, 
after  being  baptized,  fell  into  the  greater  sins." 
"  They  did  not,  however,  exclude  them  from  all 
hopes  of  eternal  salvation^  (See  Mosheim's  Church 
History^  Book  I,  Century  III,  Part  II,  Chap.  Y,  Sec. 
18.)  The  Novatians,  then,  taking  this  Scripture  as 
authority,  would  not  restore  again  to  the  Church,  even 
upon  repentance^  "  the  lapsed  " —  "  the  excommuni- 
cated"— "those  that  fall  away;"  but  they  did  not 
say  that  they  could  not  be  saved.  By  the  law  laid 
down  for  the  direction  of  the  office-bearers  in  God's 
house,  "  it  was  impossible,"  that  is,  the  restoration 
of  "covenant  breakers,"  but  with  God  all  things  are 
possible,  even  their  "  eternal  salvation."  They 
would  not  restore  again  to  the  Church  those  who 
"  have  tasted  of  the  heavenly  gift  and  were  made 
partakers  of  the  Holy  Ghost,  and  have  tasted  the 


COMMONWEALTH   OF   ISRAEL,    ETC.  133 

good  word  of  God  and  the  powers  of  the  world  to 
come,  if  they  shall  fall  away^^ — should  apostatize;  but 
they  held  them  as  "  utterly  separated "  from  the 
Church — held  them  as  a  "  heathen  man,"  or  as  any 
one  of  the  nations  were  held  by  the  Church  under 
the  Old  Testament  economy — left  to  the  uncove- 
nanted  mercy  of  Cod,  or  as  those  to  whom  the 
offer  of  a  covenant  relation  was  not  provided  in  the 
covenant  with  Abraham. 

Eut  to  return :  the  object  of  the  foregoing  re- 
marks, is  not  so  much  to  define  closely  the  discipline 
of  the  Old  Testament  Church,  as  to  show  that  that 
discipline  was  purely  spiritual  in  its  nature^  the  lightest 
penalty  being  separation  from  the  Church  ''  till  even'' 
the  severest  excommunication,  i.  e.,  to  be  cut  off  from 
the  drawing  nigh  of  his  people,  or  to  be  held  as 
utterly  separated  from  his  people,  as  the  "  sons  of 
outland,"  "  the  peoples  of  the  lands,"  or  the  nations, 
were  held  "  utterly  separate." 

But  where  the  offense  was  civil  as  well  as  ecclesiastical y 
civil  as  well  as  ecclesiastical  penalties  were  incurred.  I 
cite  as  briefly  as  possible  two  instances :  "  Ye  shall 
keep  the  Sabbath,  therefore;  for  it  is  holy  unto  you.  Every 
one  thai  defileth  it  shall  surely  he  put  to  death  (civil 
penalty  inflicted  by  civil  Israel,  as  we  have  seen)  ; 
for  whosoever  doeth  any  work  therein,  that  soul 
shall  be  cut  off  from  the  drawing  nigh  {min  kherehh) 
of  his  people"  (an  ecclesiastical  penalty),  Ex.  xxxi, 
14.     To   be   dealt  with   first  by  the    ecclesiastical 


134  THE    HEBREW    NATION. 

body  and  then  by  the  civil,  both  inflicting  their 
severest  penalties,  the  offense  against  both  being  of 
the  gravest  character. 

Again  (Lev.  xx,  2-5),  "  Whosoever  he  be  of  the 
children  of  Israel,  or  of  the  ger  that  acts  the  ger^ 
among  Israel  that  giveth  any  of  his  seed  unto 
Molech,  he  shall  surely  be  put  to  death  (civil  pen- 
alty); the  people  of  the  land  (civil  Israel,  see  Chart, 
Sec.  II)  shall  stone  him  with  stones.  And  I  will 
set  my  face  against  that  man  and  will  cut  him  off 
from  the  drawing  nigh  of  his  people  (God  will  see  to 
it  that  he  shall  be  '  utterly  separated '  from  his 
Church),  because  he  hath  given  his  seed  unto 
Molech  to  defile  my  sanctuary  and  to  profane  my 
holy  name.  And  if  the  people  of  the  land  (civil 
Israel)  do  any  ways  hide  their  eyes  from  the  man 
(refuse  to  witness  against  him)  when  he  giveth  his 
seed  unto  Molech  and  kill  him  not  (civil  penalty), 
then  I  will  set  my  face  against  that  man  and 
against  his  family,  and  will  cut  him  off  and  all  that 
go  a  whoring  after  him  to  commit  whoredom  with 
Molech  from  the  drawing  nigh  (min  kherehh^  of  his 
people."  I  have  used  the  expression,  from  the  draicing 
nigh,  to  represent  the  Hebrew  expression  min  hher- 
ebh,  which  in  this  connection  represents  a  distinct 
body  of  people;  but  whether  in  every  case  the  expres- 
sion means  the  drawing  near  (the  Church),  or  those 
that  may  draw  near  (the  nation)  is  not  so  clear. 
The  expression    has  other    connections,   sometimes 


COMMONWEALTH    OF    ISRAEL,    ETC.  185 

written  as  here,  the  draioing  nigh  of  his  people  ;  and 
again,  as  in  the  following :  "  Great  is  the  Holy  one 
of  Israel  among  thy  drawing  nigh'^ — in  the  midst  of  the 
Church  (Isai.  xii,  6). 

The  records  of  the  Council  of  Mce,  in  its  11th 
canon,  throws  some  light  upon  it :  The  lapsed 
(those  "that  fall  away" — excommunicated)  were 
"  required,  first,  to  do  penance  three  years  without 
the  doors  of  the  Church  " — as  it  were  in  the  court 
of  the  Gentiles,  or  nations,  of  the  ancient  synagogues 
or  the  temple  — "  secondly,  six  years  in  the  porch 
among  the  catechumens" — the  learners,  as  it  were,  in 
the  court  of  the  Jewish  nation,  the  nearest  approach 
one  of  the  Jewish  nation,  or  the  unconverted,  could 
make — "  thirdly,  to  be  allowed  to  witness  (that  is, 
to  be  present),  but  not  to  join  in  the  celebration  of  the 
eucharist  for  two  years  more;" — none  at  least  were 
permitted  to  enter  the  tabernacle  of  witness  or  sanc- 
tuary, except  "  the  people  of  the  khahaV^ — eccksia — 
Church,  or  the  "  congregation  of  Israel."  But  we 
have  seen  that  it  was  held  in  the  third  century  that 
the  lapsed  "  ought  never  to  be  admitted  again  to  the 
Church." 

Then,  in  the  light  of  this  canon  of  the  Council  of 
Nice,  the  expressions,  "  cut  oif  from  the  drawing- 
nigh  of  his  people,"  or  held  "  as  a  heathen  man," 
mean  that  the  person  so  cut  off  shall  not  be  permitted 
to  mter  the  sanctuary  ("for  she  hath  seen  that  the 
heathen — goyitn,   Heb. — Ethn.,   Sept. — nations    entered 


136  THE    HEBREW    NATION. 

into  her  sancliMry  whom  thou  didst  command 
that  they  should  not  enter  into  thy  congregation" — 
khaJialj  Heb. — ecclesia,  Sept. — thy  Church,  Lamenta- 
tions of  Jer.  i,  10),  nor  enter  or  mingle  with  the  Jew- 
ish nation  in  the  "  court  of  the  Jews,''  where  the 
whole  body  of  the  Jewish  nation  offered  sacrifice. 
(See  Sec.  YI,  page  76.) 

If  the  "  cut  off,"  etc.,  worshiped  at  all,  he  must 
mingle  neither  with  "  the  congregation  of  the  Lord" 
(the  drawing  nigh)  nor  with  his  own  nation  (who  might 
draw  near),  but  with  the  far  off  nations — held  as  a 
"  heathen  man,^^  as  a  foreigner,  who  could  not  come 
nearer  than  the  court  of  the  Gentiles  or  nations. 
Then,  the  man  who  "  presumptuously  despised  the 
word  of  the  Lord,"  having  "  tasted  of  the  good 
word  of  God  "  and  received  "  the  token  of  the  cove- 
nant in  his  flesh,"  should  he  not  only  neglect  the 
duties  which  separated  him  from  the  Church  tem- 
porarily, but  trample  underfoot  his  covenant  en- 
gagements wath  God  (apostatize),  and  openly  league 
himself,  as  it  were,  in  covenant  with  Satan,  God 
would  not  permit  his  Church  to  restore  again  such  a 
^^  covenant  breaker''  to  a  i^lace  among  his  covenant 
people,  even  upon  a  professed  repentance.  If  that  re- 
pentance was  real,  he  was  in  God's  hands,  even  his 
'^  eternal' salvation ;''  but  "he  shall  be  unto  thee  as  a 
heathen  man  " — shall  not  be  permitted  to  enter  and 
mingle  with  the  Jewish  Church  in  their  worship  in 
the   sanctuarij,    nor    mingle    with    those    of   his    own 


COMMONWEALTH    OF   ISRAEL,    ETC.  137 

nation  in  their  worship  in  the  court  of  the  Jewish 
nation. 

Uj)on  the  expression,  "  brought  Greeks  also  into 
the  temple  "  (Acts  xxi,  28),  Poole,  in  his  Comment- 
ary, remarks:  ^^  Into  the  temple;  that  is,  into  'the 
court  of  the  Jews,'  which  is  so  far  unlawful  that 
they  might  have  killed  a  Eoman  if  he  had  come  in 
there ;  and  every  one  was  warned  by  an  inscription 
upon  the  pillars  (of  the  Middle  Wall  of  Partition), 
Mea  dein  allophulon  entou  tou  agiou  parienai,  that  no 
stranger  or  foreigner  might  come  into  that  holy 
place." 

Josephus  says:  "There  was  in  the  court  of  the 
temple  a  wall  or  balustrade,  breast  high,  with  pil- 
lars at  particular  distances,  and  inscriptions  on 
them  in  Greek  and  Latin,  importing  that  strangers 
were  forbidden  from  entering  farther ;  here  their 
oiferings  were  received  and  sacrifices  were  offered 
for  them,  they  standing  at  the  barrier,  but  they 
were  not  allowed  to  approach  the  altar  " — the  altar 
of  burnt-offerings  which  stood  in  the  court  of  the 
Jewish  nation. 

If  the  man  "  cut  off  from  the  drawing  nigh  of 
his  people"  was  restored  again  at  any  time,  as  it 
would  seem  might  have  been  the  opinion  of  the 
Council  of  Nice,  in  opposition  to  the  Novatians,  it 
must  have  been  that  he  was  permitted  to  enter  the 
"  court  of  the  Jews"  and  mingle  w^ith  civil  Israel  at 
the  end  of  the  sixth  year,  that  i/eat-  of  release  from 
12 


138  THE   HEBREW   NATION. 

all  civil  embarassments — from  exactions  of  money 
lent,  etc. —  and  to  enter  again  the  congregation  or 
sanctuary,  where  the  congregation  worshiped,  at  the 
forty -ninth  year,  "  witnessing  two  years  "  (the  forty 
ninth  and  fiftieth  years)  before  eating  the  passover, 
and  again  receiving  an  ^^inheritance  among  them  that  are 
sanctified  "  *  (Acts  xxvi,  18). 

*  The  holding  of  possessions  of  land  outside  "  the  walled  cities,'* 
or  "  inheritances  "  in  the  earthly  Canaan,  seems  to  have  been  the 
peculiar  privilege  of  the  Jewish  Church,  and  was  to  them  a 
*'  shadow"  of  an  inheritance  in  the  Heavenly  Canaan.  "And  it 
shall  come  to  pass  in  what  tribe  the  ger  acta  the  ger,  or  the  landhorn 
is  horn  again,  there  shall  ye  give  him  his  inheritance,  saith  the 
Lord  God  "(the  tithe  or  tenth  of  the  increase  of  every  third  year 
was  laid  up  "  in  the  gates  "  for  "  the  Levite,  because  he  hath  no 
part  nor  inheritance  with  thee,  and  the  landhorn,  and  the  fatherless, 
and  the  widow" — see  Deut.  xiv,  28,  29,  and  xxvi,  11-15 — "the 
Lord  ioveth  the  landhorn,  in  giving  him  food  and  raiment"  Deut. 
X,  18)  ;  Ez.  xlvii,  23.     See  pages  67,  68. 

And  to  this  end  "  inheritances  "  seem  to  have  been  reallotted  at 
the  jubilee:  "And  when  the  jubilee  of  the  children  of  Israel 
shall  be,  then  shall  their  inheritance  be  put  unto  the  inheritance 
of  the  tribe  whereunto  they  are  received :  so  shall  their  inheritance 
be  taken  away  from  the  inheritance  of  the  tribe  of  our  fathers. 
And  Moses  commanded  the  children  of  Israel  according  to  the 
word  of  the  Lord,  saying,  The  tribe  of  the  sons  of  Joseph  hath 
said  well.  This  is  the  thing  which  the  Lord  doth  command  con- 
cerning the  daughters  of  Zelophehad,  saying.  Let  them  marry  to 
whom  they  think  best ;  only  to  the  family  of  the  tribe  of  their 
father  shall  they  marry.  So  shall  not  the  inheritance  of  the  chil- 
dren of  Israel  remove  from  tribe  to  tribe :  for  every  one  of  the 
children  of  Israel  shall  keep  himself  to  the  inheritance  of  the  tribe 
of  his  fathers.     And  every  daughter  that  possesseth  an  inheritance 


COMMONWEALTH    OF    ISRAEL,    ETC.  loD 

The  Church,  in  that  age,  in  which  the  Council  of 
Nice  (A.  D.,  325)  met,  in  modeling  their  Churches 
after  the  temple,  or  synagogues,  which  were  modeled 

in  any  tribe  of  the  children  of  Israel,  shall  be  wife  unto  one  of  the 
family  of  the  tribe  of  her  father,  that  the  children  of  Israel  may 
enjoy  every  man  the  inheritance  of  his  fathers.  Neither  shall  the 
inheritance  remove  from  one  tribe  to  another  tribe  (at  the  jubilee)  ; 
but  every  one  of  the  tribes  of  the  children  of  Israel  shall  keep 
himself  to  his  own  inheritance  "  (Num.  xxxvi,  4-9). 

Possessions  purchased  "  in  a  walled  city,"  icere  perpetual — "shall 
be  established  forever  to  him  that  bought  it  throughout  his  genera- 
tions :  it  shall  not  go  out  in  the  jubilee  "  (Lev.  xxv,  30);  but  the 
earthly  possessions,  or  "  inheritances,"  of  the  Church  xoere  not  per- 
petual:  "  The  land  shall  not  he  sold  forever  :  for  the  land  ia  mine 
(saith  God) ;  for  ye  (the  Church)  are  landborns  and  dwellers  (resi- 
dent landborns)  with  me"  (Lev.  xxv,  45).  That  is,  "ye,"  with 
me  in  my  land,  like  the  resident  landborn  with  you  in  this  land,  have 
no  possessions  of  land  or  "  inheritances  "  that  are  more  than  tem- 
porary ("  inheritances"  might  be  sold  to  such  a  resident  landborn 
— "  a  man  " — for  a  period  of  time  shorter  than  the  jubilee  period — 
"  houses  of  the  villages  which  have  no  wall  "  "  shall  go  out  in  the 
jubilee,"  Lev.  xxv,  31).  The  Church  looking  "  for  a  city  which 
hath  foundations  whose  builder  and  maker  is  God,"  had  no  perman- 
ent earthly  possessions  of  land  or  "inheritances"  appointed  them 
in  the  earthly  Canaan  ;  that  abode  was  given  them  of  God  from  time 
to  time  (from  jubilee  to  jubilee),  and  was  typical  of  a  permanent 
even  a  heavenly  inheritance — a  "  shadow  "  of  "  that  house  not 
made  with  hands  eternal  in  the  heavens."  Men  might  have  per- 
manent possessions  in  that  land  surrounded  by  defenses  ("  in 
walled  cities")  of  man's  workmanship,  but  God  was  the  defense 
of  his  Church  ("  for  walls  and  bulwarks"),  and  under  the  broad 
canopy  of  heaven  and  under  the  protection  of  heaven's  King,  she 
was  safe  in  her  "  inheritance  " — the  gift  of  his  grace. 


140  THE    HEBREW    NATION. 

after  the  temple,  and  in  requiring  the  lapsed,  the  excom- 
muincated,  or  those  that  "  fall  away,"  to  remain  in 
the  different  apartments  corresponding  to  the  court 
of  the  nations,  court  of  the  (Jewish)  nation,  and 
the  sanctuary,  ihree,  six,  and  tico  years,  before  joining 
again  in  the  celebration  of  the  Lord's  Supper,  evi- 
dently gave  the  expression,  "cut  off"  from  "the 
drawing  nigh  of  his  peo2)le,"  such  an  interpretation ; 
but  w^hether  abating  those  rigors  of  the  former 
economy,  "which  we  nor  our  fathers  were  able  to 
bear,"  from  six  to  three  years,  and  from  forty -nine  to 
six  years,  or  whether  they  held,  with  the  Novatian 
sect,  as  to  its  meaning  under  the  Old  Testament 
economy  but  not  under  the  New,  and  gave  this  in- 
terpretation from  some  supposed  fitness  of  things 
under  the  New  economy,  is  a  question.  At  least  the 
Novatians  held,  that  even  under  the  New  economy 
"  the  lapsed,"  or  "  those  that  fall  away,"  should  not  he 
restored  again  to  the  Church  even  upon  repentance ;  "  not, 
however,  excluding  them  from  all  hopes  of  eternal 
salvation."  And  the  Council  of  Nice  held,  that 
they  should  only  be  restored  to  the  full  communion  of 
the  Church  at  the  end  of  eleven  years ;  and  the  decis- 
ion of  the  Council  is  said  to  have  been  a  compromise 
of  a  question  which  had  disturbed  the  Church 
during  that  and  previous  centuries,  and  that  de- 
cision throws  light  upon,  or  gives  us  their  under- 
standing of.  the  expressions,  "  let  him  be  to  thee  as 
a  lieatben  man,"  or  as  one  of  the  nations — "cut  off 


COMMONWEALTH    OF    ISRAEL,    ETC.  141 

from  the  drawing  nigh  of  his  people" — separated 
froni  the  Jewish  Church  and  nation  in  their  ivorship  in 
the  temple  or  in  their  synagogues.  Observe,  this  penalty 
was  entirely  of  an  ecclesiastical  character,  and  exe- 
cuted by  those  having  charge  of  matters  pertaining 
to  the  worship  in  the  temple. 

But  to  return — and  the  reader  will  excuse  us  in  so 
far  as  there  is  repetition — a  clear  understanding  is  all- 
important.  The  sons  of  outland — peoples  of  the  lands, 
or  the  nations,  were  aliens  within  the  common- 
wealth of  Israel,  and  even  if  pious,  were  "  strangers 
from  the  covenants  of  promise."  ''  G-entiles  were 
allowed  to  worship  and  offer  sacrifice  to  the  God  of 
Israel  in  the  outer  court  of  the  temple ;  but  such 
persons  appear  to  me  never  to  be  called  '  proselytes  ' 
in  Scripture  or  in  any  ancient  Christian  writer" 
(Dr.  Tomline).  In  other  words,  there  were  no  prose- 
lytes, as  we  have  understood  that  term,  no  converted  Gen- 
iiles^or  converts  of  "  the  peoples  of  the  lands,"  or  converted 
foreigners,  called  ^^ proselytes.'' 

The  "  people  of  the  land,"  or  Hebrew  nation,  was 
made  up  of  the  converted  and  the  unconverted — 
the  clean  and  the  unclean  of  the  "  stock  of  Israel," 
viz. :  the  "  azurah  (Hebrew  of  the  Hebrews)  among 
the  children  of  Israel,"  who  ate  the  passover  (Ex. 
xii,  48),  and  "thy  brother  a  Hebrew  man"  (sus- 
pended or  unclean  Hebrew)  and  of  the  converted  and 
ui:converted — clean  and  unclean  "of  stock"  not 
"of  Israel,"  viz.:  the  prosclutoi  or  landborn  (not  of 


142  THE    HEBREW   NATION. 

"  the  people  of  the  congregation,"  or  the  Church) 
who  upon  being  born  again  and  circumcised  (an 
ordinance  defined  everywhere  in  the  Bible  to  mean 
regeneration),  were  termed  "  religious  proselutoV 
or  landborn  born  again,  and  ate  the  passover  with 
the  clean  of  the  "  stock  of  Israel,"  viz. :  "  the  Heb- 
rew of  the  Hebrews."  These  two  classes  which  ate 
the  passover,  made  up  that  body  termed  "  the  people 
of  the  congregation  "  {khahal,  Heb. — ecclesia,  Sept.) 
or  "  the  congregation  (gadath,  Heb.  —  sunagoogea, 
Sept.)  of  Israel,"  or  "  the  congregation  {khahal, 
Heb.— ecc/€sia,  Sept.)  of  the  Lord,"  or  "  thy  congre- 
gation "  (khahal,  Heb. — ecclesia,  Sept.).  See  Lev. 
xvi,  33  ;  Ex.  xii,  47  ;  Deut.  xxiii,  1,  2,  3,  8,  and  Lam. 
i,  10. 

Observe: — The  sons  of  outland,  peoples  of  the 
lands,  or  the  nations,  were  the  born  abroad — born 
outside  the  Holy  Land  or  the  limits  of  the  nation. 
The  people  of  the  land,  or  the  Hebrew  nation,  were 
all  homeborn,  in  the  sense  of  "born  in  the  country ;" 
there  were  therefore,  besides  the  azurah  (in  our  trans- 
lation rendered  "  homebom,"  in  Ex.  xii,  49 — "  born 
in  the  land,"  in  Num.  xv,  30 — "  Israelites  born,"  in 
Lev.  xxiii,  42 — "  born  in  the  country,"  in  Ez.  xlvii, 
22 — "  him  that  is  born,"  in  Num.  xv,  30 — "  one  of 
your  own  country,"  in  Lev.  xxiv,  22 — "  of  your  own 
nation,"  in  Lev.  xviii,  26),  (1)  "thy  brother  a  Heb- 
rew man"  who  was  "  homeborn  "  or  "born  in  the 
land;."  and  (2),  the  landborn  born  again,  also,  of 


143 

course,  "  homeborn "  or  "  bor.i  in  the  land"  or 
''  country;"  and  (3),  the  landborn  (homehorn  also)  of 
whom  there  were  in  Solomon's  time,  "one  hundred 
and  fifty  thousand  and  three  thousand  and  six  hundred  " 
(2  Chron.  ii,  17,  see  page  53).  All  "  the  people  of 
the  land"  were  "  homeborn."  or  "  born  in  the  coun- 
try," and  all,  unless  by  a  special  prohibition,  such  as 
that  relating  to  Moab  and  Ammon,  were  reckoned 
as  such,  who  were  born  within  the  limits  of  the  na- 
tion, and  chose  such  associations.  These  classes 
composed  the  nation  or  "  the  people  of  the  land." 
The  nation  or  the  citizens  of  the  nation  ("  people 
of  the  land  ")  made  and  unmade  kings  (see  Chart, 
Sec.  II),  performed  military  duty — officers  "mus- 
tered the  people  of  the  land  "  (2  Kings  xxv,  19,  and 
Jer.  lii,  25).  All  these  classes  were  embraced  in  the 
expression  in  the  covenant  with  Abraham  (Gen. 
xvii,  9)  "  thy  seed  after  thee  in  their  generations  " 
(see  Num.  xv,  14,  15,  page  76 ;  and  Num.  xv,  2,  3  ; 
Beut.  xxix,  22,  page  78).  All  others  were  aliens  in 
the  commonwealth  (not  citizens)  and  "strangers 
from  the  covenants  of  promise" — no  one  of  "the 
people  of  the  land  "  was  a  "  stranger  from  the  cove- 
nants of  promise." 

A  proselyte  has  been  defined  to  be  one  of  the 
nations  or  peoples  of  the  lands,  or  a  Gentile  "  con- 
verted to  Judaism,"  whereas  such  ("such  appear 
never  to  be  called  proselytes  in  Scripture  or  in 
any  ancient  Christian  writer" — Dr.  Tomline)  are 


144  THE   HEBREW    NATION. 

hereby  shown  not  to  have  been  so  called.  What 
shall  we  therefore  do  with  the  modern  term,  "  pro- 
selyte," as  thus  defined?  There  were  two  classes 
of  prosilutoi  (see  page  50);  "one  of  them  circum- 
cised and  the  other  not,"  just  as  we  have  been  ac- 
customed to  read  concerningthe  so-called  "  proselytes 
of  the  gate"  and  "proselytes  of  righteousness;" 
but  the  proselutoL  were  not  foreigners,  but  of  foreign 
descent  or  parentage — of  "  stock  "  not  "of  Israel." 
The  Grreek  term  prosilutos,  from  which  our  word 
"  proselyte "  is  derived,  of  itself,  neither  means  a 
converted  foreigner  nor  a  converted  citizen,  but  is  a  term 
used  entirely  in  a  civil  sense.  Shall  we  therefore 
continue  to  say  "proselyte,"  understanding  the 
term  to  represent  one  class  of  persons,  when,  in 
fact,  it  represents  not  only  an  opposite  class,  but 
that  opposite  class  of  a  different  character?  If  we 
use  the  term  "  proselyte  "  as  meaning  a  converted 
foreigner,  it  does  not  represent  the  ancient  prose- 
lutos  of  either  class  ;  and  shall  we  call  a  class  (con- 
verted foreigners)  "  proselytes,"  which  the  ancients 
never  called  prosilutoi?  The  use  of  the  word  in  this 
modern  sense  works  nothing  hut  confusion.  Over  and 
over  again  is  it  said,  ye  were  landborns  (^er,  Heb. — 
prosehitos,  Sept.)  in  the  land  of  Egypt.  They  were 
not  converts  or  jiroselytes  to  the  Egyptian  religion. 
Pharaoh  speaks  of  them  as  the  people  of  the  land 
(Ex.  Y,  5).     So  in  Israel  every  ger  (Heb.)  or  prose- 


COMMONWEALTH    OF   ISRAEL,    ETC.  145 

lutos  (Sept.)  was  "  a  brother  "  and  of  "  the  people  of 
the  land,"  as  opposed  to  "  the  peoples  of  the  lands," 
who  were  foreigners.  The  LXX,  in  their  transla- 
tion of  the  Old  Testament  Scriptures,  use  the  term 
proselutos  very  frequently  (See  Chart).  In  our 
English  version  of  the  Old  Testament  Scriptures 
the  term  "proselyte"  does  not  occur,  but  in 
the  New  Testament,  the  G-reek  term  proselutos  is 
rendered  "  proselyte,"  and  in  consequence  we  have 
the  expression  religious  proselyte^  as  though  there 
were  "  proselytes  "  (converts)  not  religious.  This  as- 
suming, as  our  translators  do,  that  the  LXX  did  not 
know  how  to  render  the  Hebrew  noun  ^er,  and 
erred  in  hundreds  of  instances  in  rendering  it  pro- 
selutos^ is  an  unwarrantable  assumption.  They  pass, 
with  an  indifference  almost  absolute,  a  version  of^ 
the  Bible  made  by  Hebrews  themselves  into  Greek, 
when  both  the  Hebrew  and  Greek  languages  were 
living  languages !  The  reader  will  have  noticed,  so 
far  as  referred  to  in  this  work,  with  w4iat  uniform- 
ity the  LXX  use  a  particular  word  in  Greek  to 
represent  a  particular  word  in  Hebrew,  especially  in 
the  matter  of  common  names,  and  in  this  respect, 
their  version  is  undoubtedly  reliable.  In  addition  to 
those  heretofore  given,  take  another  instance  by 
which  we  have  been  led  into  confusion  by  our 
translators :  The  LXX  render  the  Hebrew  word 
goy  or  goyim  (plural)  perhaps  without  exception,  by 
13 


146  THE   HEBREW   NATION. 

the  singular  and  plural  of  the  Greek  word  Ethnos. 
The  singular  ought  to  be  rendered  nation  and  the 
plural  nations — not  people^  Gentiles,  heathen,  as  we 
have  it  rendered  in  our  translation.  The  terms 
"Gentiles"  and  "heathen"  are  modern  terms,  and 
if  used  to  mean  anything  more  than  the  term  nation 
or  nations,  they  express  more  than  the  original,  and 
are  therefore  just  as  improper  as  if  they  failed  to 
express  the  full  meaning  of  the  original.  Shall  we 
read,  "  consider  that  this  nation" — this  people — this 
Gentile — this  heathen,  "is  thy  people?"  "What 
nation  like  thy  people" — not  what  Gentile — what 
heathen  like  thy  people  !  "Ye  shall  be  unto  me  a  holy 
nation" — not  holt/  Gentile  nor  holy  heathen!  There 
were  "men  fearing  God"  of  the  nations,  of  "good 
report  among  all  the  nation  of  the  Jews,"  while 
there  were  those  of  the  Jewish  nation  "  who  pro- 
faned God's  holy  name  among  the  heathen  "  (nations'), 
— "  For  the  name  of  God  is  blasphemed  among  the 
Gentiles  (nations)  through  you."  If  our  transla- 
tion is  correct,  then  many  of  the  Old  Testament 
worthies,  such  as  Melchisedeck  and  J  ob  and  Hobab, 
Ittai  the  Gittite,  Euth  the  Moabitess,  Eahab,  and  per- 
haps Elisha  the  Tishbite  (tishhhi) — the  dweller  "  of 
the  inhabitants  of  Gilead,"  and  many  others,  "  the 
elect  of  the  nations,"  would  be  properly  termed 
"  heathen,''  not  to  speak  of  the  "  fullness  of  the 
Gentiles "  (nations)  who  now  are  being  "  brought 
in." 


COMMONWEALTH    OF    ISRAEL,    ETC.  147 

The   confusion  of  terms  is  such,  that  the  author, 
after  repeated  attempts,  despairs  of  making  further 
progress  without  adopting,  to  some  extent,  his  own 
terms.     If  I  use  the  terms  now  in  use,  "  proselyte 
of  the  gate  "  and  "  proselyte  of  righteousness,"  my 
readers   will   understand   me   as   referring   to   two 
classes  of  persons  of  foreign  birth  ;  whereas  I  should 
be  talking  of  persons  which  were  not  foreign  born. 
If   I   quote    Eabbinical    tradition,    respecting    the 
"proselytes  of  the  gate"  and  "proselytes  of  right- 
eousness," the  reader  will  also  understand  the  Eab- 
bins  to  refer  to  persons  of  foreign  birth ;  whereas 
their  language  is  correct,  in  many  respects,  if  you 
understand  it  as  referring  to  the  two  sorts  of  prose- 
lutoi  of  the  Septuagint,  neither  of  which  were  for- 
eign born.     I  think  the  reader  will  see,  that  any 
rendering  of  names  which  does  not  indicate  whether 
the  person  was  one  of  "  the  peoples  of  the  lands," 
or  of  "  the  people  of  the  land,"  or  of  "  the  people  of 
the  congregation,"  is  a  defective  translation  ;  and  if 
I  am  to  be  understood,  I  must  be  allowed  to  use 
terms  which  will  at  least  indicate  to  the  reader  to 
which  of  these  general  classes  the  person  I  may  re- 
fer to  belongs.     This  much,  I  think,  is  essential  to 
further  progress,  and  I  shall  hereafter,  even  in  quot- 
ing tradition,  generally  use  the  expressions,  "  land- 
born  in  the  gates"  and  "  landborn  born  again,"  in- 
stead of  "  proselyte  of  the  gates"  and  "  proselyte  of 
righteousness." 


148  THE    HEBREW   NATION. 

If  the  reader  can  follow  us  at  this  point,  in  the 
use  of  our  own  language,  which  language  we  have 
adopted  after  comparing  our  English  version  with 
the  Greek  version  of  the  LXX,  and  the  original 
Hebrew,  grasping  the  whole  question,  at  least,  so 
far  as  represented  in  our  Chart,  and  arranging  our 
definitions  upon  this  classification  as  a  basis,  our 
cherished  hope  is  that  we  shall  be  able  to  make  such 
a  statement  as  to  the  relations  of  the  Jewish  Church 
to  the  Jewish  nation  and  to  other  nations,  or  the 
relations  of  "the  people  of  the  congregation"  to 
*'  the  people  of  the  land  "  and  to  "  the  peoples  of  the 
lands,"  as  shall  go  far  toward  settling  certain  ques- 
tions of  present  controversy,  conceived  to  be  highly 
important  to  the  best  interests  of  the  Church  and 
the  world.      We  ask  the  reader  s  careful  attention  ! 

Tradition  says  that  there  were  "  two  sorts  of  proselytes :" 
(1)  "  the  proselyte  of  the  ffate"  or  ^^ proselyte  of  hahita- 
tion^^^  which  were  uncircmyicised,^^  and  (2),  the  '■'■  proselytes 
of  righteousness^^ ^  which  were  circumcised  and  ate  the  pass- 
over." 

We  say  there  were  two  sorts  of  landhorns:  (1)  the 
landhorn  in  the  gate  or  the  landhorn  and  dweller  (resi- 
dent landborny  which  were  uncircumcised,  and  (2)  the 
landhorns  horn  again  which  xoere  circumcised  and  ate  the 
passover. 

I.  The  "  landhorn  in  the  gates  "  and  "  landhorn  and 
dweller"  (resident  landhorns). 

We  endeavored  to  point  out  in  the  previous  chap- 


COMMONWEALTH    OF   ISRAEL,    ETC.  149 

ter,  by  what  terms  foreigners  within  "  the  common- 
wealth of  Israel"  were  designated,  viz.:  The  sons 
of  outland,  peoples  of  the  lands,  dwellers  (resident 
foreigners),  and  nations  ("  Gentiles").  Any  person 
so  designated  was  a  foreigner  among  "  the  people  of 
the  land,"  or  within  the  Jewish  nation,  an  alien 
among  citizens,  and  a  "  stranger  from  the  covenants 
of  promise" — not  to  be  circumcised  nor  allowed  to 
eat  the  passover — but  the  children  of  a  son  of  out- 
land, or  those  "descended  of  a  son  of  outland" 
(Gen.  xvii,  12),  or  the  "children  of  the  dwellers" 
(resident  foreigners)  "  and  of  their  families  which 
they  begat  in  your  land"  (Lev.  xxv,  45),  were  not 
sons  of  outland  or  foreign  born,  and  were  not 
necessarily  reckoned  with  their  parents  as  "  aliens 
in  the  commonwealth  of  Israel  and  strangers  from 
the  covenants  of  promise."  Such  children  being 
born  in  the  land,  had  a  choice  of  nationality,  and, 
upon  making  this  choice,  were  to  be  permitted  to 
hold  a  covenant  relation — to  be  circumcised.  We 
now  quote  tradition,  as  given  in  Crudens  Concordance 
and  the  Encyclopedia  of  Religious  Knowledge^  article 
Proselyte^  the  reader  remembering  that  the  language 
quoted  refers  to  a  class  of  persons  which  we  desig- 
nate as  ''  landborn  in  the  gates"  and  "  landborn  and 
dweller"  (resident  landborns).  A  prerequisite  with 
them  to  naturalization  was,  that  the  person  ynust  he 
horn  in  the  land,  and,  as  we  have  just  said,  such  had 
a  choice  of  nationality,  and  when  they  "  toould  enter 


150  THE    HEBREW    NATION. 

themselves  as  a  landhorn  in  the  gates,  or  as  a  resident  land- 
horn,  they  2^1'O^^^ised  with  an  oath  in  the  presence  of 
three  witnesses,  to  keep  those  seven  (ten  command- 
ments,  as  we  have  shown)  precepts."  "  Their  priv- 
ileges were  said  to  be :  First,  that  by  the  observa- 
tion of  the  rules  of  natural  justice,  and  by  exemp- 
tion from  idolatry,  blasphemy,  incest,  adultery  and 
murder  (substantially  the  ten  commandments),  they 
thought  they  were  in  the  path  to  eternal  life "  (in 
becoming  one  of  the  Jewish  nation,  the  way  to 
eternal  life  w^as  now  open  to  them,  as  the  Eabbins 
taught  that  none  but  those  of  their  nation  would  be 
saved).  "  Secondly,  they  might  dwell  in  the  land  of 
Israel  and  share  in  the  outward  prosperities  of  the 
people  of  God."  The  expression,  "  outward  pros- 
perities," evidently  alludes  to  the  "tithes"  of  the 
fields  which  they  now  received  every  third  year, 
and  the  privilege  of  "gleaning,"  which  was  now 
their  right,  and  to  the  fact  that  they  now  became 
citizens  of  "  the  commonwealth"  or  "  people  of  the 
land,"  who,  as  we  have  shown  by  actual  reference, 
were  under  obligations  to  keep  the  ten  command- 
ments and  to  join  in  executing  its  penalties  upon 
any  offender.  The  landhorn  children  of  the  sons 
of  outland  entered  themselves  as  a  landhorn  in  ^'■the  gates," 
or  became  one  of  "  the  people  of  the  land"  and  as- 
sumed the  obligations  of  one  of  "  the  people  of  the 
land  "  hi/  this  oath — did  not  hecome  a  ^^ proselyte''  hy  this 
oath.     The  jDarent  was  a  son  of  outland,  or  a  foreign- 


COMMONWEALTH    OF   ISRAEL,  ETC.  151 

er  by  birth,  the  child  was  a  landborn ;  the  parent 
was  of  the  nations,  the  child  was  of  the  nation — be- 
came so  in  consequence  of  birth  in  the  land,  and  an 
oath  binding  himself  to  perform  all  the  duties  of  a 
citizen  of  the  commonwealth,  or  one  of  "  the  people 
of  the  land,"  in  whose  name  all  civil  matters  were 
transacted  (see  Chart,  section  II). 

II.  The  landborn  horn  again  ("  proselytes  of  right- 
eousness"). The  born  in  the  land,  having  become 
one  of  "  the  people  of  the  land"  in  consequence  of 
the  birth  and  oath,  as  just  referred  to,  could  become 
one  of  "  the  people  of  the  congregation,"  "  congrega- 
tion of  the  Lord,"  or  landborn  born  again,  in  conse- 
quence of  having,  in  the  language  of  tradition,  "  re- 
ceived, as  it  were,  a  new  birth"  (being  a  landborn 
"  born  from  above " — one  "  begat  in  your  land," 
"  begotten  again  unto  a  lively  hope  ")  and  of  having 
taken  an  oath  (the  oath  of  the  covenant,  the  token 
of  which  "covenant  of  circumcision"  he  received 
*'  in  his  flesh")  binding  him  to  perform  all  the  duties 
of  the  landborn  born  again,  or  one  of  "the  people 
of  the  congregation,"  and  live  with  them  as  those 
"  whose  praise  is  not  of  men  but  of  God."  The  or- 
dinance they  received  (circumcision)  in  becoming  one 
of  "  the  people  of  the  congregation,"  has  this  mean- 
ing ("  neither  is  that  circumcision  which  is  outward 
in  the  flesh,"  "  we  are  the  circumcision — the  regener- 
ate— which  worship  God  in  the  spirit  and  rejoice  in 
Christ  Jesus,  and  have  no  confidence  in  the  flesh," 


152  THE    HEBREW    NATION. 

8eo  Eom.  ii,  28,  29;  Phil,  iii,  3);  and  in  receiving  it, 
they  bound  themselves  to  perform  the  duties  of  one 
of  God's  covenant  people;  and,  performing  those 
duties,  were  entitled  to  "covenant  promises" — ad- 
mission into  that  kingdom  which,  "  except  a  man  be 
born  again,  he  can  not  see." 

But  more  definitely.  The  Jewish  Church  (  or  "  the 
people  of  the  congregation  "),  from  the  very  nature 
of  its  organization,  received  additions  to  its  mem- 
bership, onl}^  in  two  ways,  viz.: 

1.  Families  of  ^^  the  people  of  the  land,''  or  landborns, 
upon  heing  horn  again  and  circumcised,  "  drew  near " 
(entered  among  the  ^'■drawing  nigh'' — became  members  of 
the  Jewish  Church,  or  a  family  of  "  the  people  of  the  con- 
gregation"^ and  ate  the  passover  with  the  Hebrew  of  the 
Hebrews,  and  were  thenceforth  under  the  same  laws  (the 
laws  by  which  "  the  people  of  the  congregation  "  were  gov- 
erned) and  were  reckoned  as  a  family  of  the  tribe  in 
whose  bonds  they  professed  conversion,  and  received  an  in- 
heritance within  that  tribe.  "  And  when  a  landborn 
(one  of  "the  people  of  the  land")  shall  be  born 
again  with  thee,  and  keep  the  passover  to  the  Lord, 
let  all  his  males  (an  entire  family)  be  circumcised, 
and  then  let  hiyi  come  near  and  keep  it;  and  he 
shall  be  as  the  Hebrew  of  the  Hebrews  of  the  land : 
for  no  uncircumcised  (landborn)  shall  eat  thereof 
One  law  shall  be  to  ("  the  people  of  the  congrega- 
tion") the  Hebrew  of  the  Hebrews  and  to  the  land- 
born born  again  among  you"  (Ex.  xii,  48,  49).     "So 


COMMONWEALTH    OF    ISRAEL,    ETC.  153 

shall  ye  divide  this  land  unto  you  according  to  the 
tribes  of  Israel.  And  it  shall  come  to  pass,  that  ye 
shall  divide  it  by  lot  for  an  inheritance  unto  you,  and 
to  the  landborns  born  again  among  you,  which  shall 
beget  children  among  you ;  and  they  shall  be  unto 
you  as  the  Hebrew  of  the  Hebrews  among  the  chil- 
dren of  Israel ;  they  shall  have  inheritance  with  you 
among  the  tribes  of  Israel.  And  it  shall  come  to 
pass,  in  what  tribe  the  landborn  is  born  again,  there 
shall  ye  give  him  his  inheritance  saith  the  Lord  God 
(Ez.  xlvii,  21-23).  An  entire  family  of  landborns  upon 
being  born  again  and  circumcised,  ate  the  passover,  and 
were  thenceforth  reckoned  of  ''  the  people  of  the  congrega- 
tion "  and  a  family  of  the  tribe  in  whose  midst  they  pro- 
fessed conversion,  and  as  such,  received  an  inheritance 
within  the  inheritance  of  that  tribe. 

2.  An  individual  of  a  family  of  "  the  people  of  the 
Jand,^^  or  a  landborn  child  of  a  son  of  outland,  or  one  of 
"  the  children  of  the  dwellers'^  Q-esident  foreigners'),  or  one 
of  the  children  "'■  of  their  families  which  they  begat  in 
your  land  "  (Lev.  xxv,  45),  upon  being  born  again  and 
circumcised  Q^  forsaking  father  and  mother^''  and  in  re- 
ceiving this  ordinance^  "  received,  as  it  were,  a  new  birth"*^ 
• — tradition)  became  one  of  ("  when  thou  hast  circumcised 
him  " — Ex.  xii,  44)  "  the  people  of  the  congregation,"  in 
being  incorporated  in  a  family  of  the  Hebrew  of  the  Heb- 
rews, or  in  a  family  of  the  landborn  born  again,  as  an 
adopted  child  and  an  heir,  and  received,  with  other  child- 
dren,  an  inheritance  within  the  inheritance  of  (he  family 


154  THE   HEBREW    NATION. 

— received  loithin  the  "  heritage  of  God,'^  or  his  Churchy 
''  an  inheritance  among  them  that  are  sanotijied.^' 

The  person  to  whom  I  refer  in  the  above,  is  one 
of  a  class  of  persons  often  referred  to  in  the  Bible 
as  belonging  to  households  within  the  covenant  of 
circumcision,  and  partakers  of  every  privilege,  but 
not  •'  born  in  the  house."  They  were  children  of  a 
"  household  of  Grod,"  in  order  to  their  becoming 
which,  they  "  must  needs  be  "  "  in  the  Lord  "  ("  must 
needs  be  circumcised"  as  well  as  "the  born  in  the 
house  " — Gen.  xvii,  13) ;  but  not  children  by  natural 
birth.  They  are  designated  in  our  translation,  by 
the  expressions,  '^  bought  for  money,"  or  "  bondmen 
that  ye  buy,"  and  designated  in  tradition,  as  "  pro- 
selytes of  righteousness"  or  "proselytes  of  justice," 
and  whom  I  designate  as  the  landhorn  horn  again. 

I  now  quote  tradition,  as  given  in  the  Encyclopedia 
of  Religious  Knoicledge,  in  reference  to  the  so-called 
"proselytes  of  justice  or  righteousness,"  the  reader 
remembering  that  the  language  of  the  Eabbins  refers 
to  "  the  landhorn  horn  agavn,^'  and  observing  that  they 
are  si)eaking  entirely  of  individuals.  "The  landhorn 
born  again  were  those  converted  (converts)  to  Ju- 
daism, who  had  engaged  themselves  to  receive  cir- 
cumcision, and  to  observe  the  whole  law  of  Moses." 
"  Thus  they  were  admitted  to  all  the  prerogatives 
of  the  ^^ people  of  the  Lord''  (one  of  "  the  people  of 
the  land"  upon  being  born  again  and  circumcised 
became  one  of  "the  people  of  the  congregation"). 


COMMONWEALTH    OF    ISRAEL,    ETC.  155 

"  The  Eabbins  inform  us,  that  before  circumcision 
was  administered  to  them,  and  before  they  were  ad- 
mitted into  the  religion  of  the  Hebrews  (into  the 
Hebrew  Church,  or  reclroned  among  <  the  people  of 
the  congregation  ')  they  were  examined  about  the 
motives  to  their  conversion  (the  motives  which  de- 
termined them  to  seek  to  make  a  profession)  whether 
the  change  was  voluntary,  or  whether  it  proceeded 
from  interest  (the  landborn  upon  being  born  again 
and  circumcised  received  an  inheritance'),  fear,  ambi- 
tion, etc."  (it  appearing  that  they  were  actuated  by 
such  motives,  of  course,  they  were  rejected).  "When 
the  landborn  was  well  proved  and  instructed  (giv- 
ing proper  reasons  for  supposing  he  had  experienced 
a  change  of  heart — had  been  born  again)  they  gave 
him  circumcision  (an  ordinance  which  means  regen- 
eration), and  when  the  wound  of  his  circumcision 
healed,  they  gave  him  baj)tism,  by  plunging  his 
whole  body  into  a  cistern  of  water  by  only  one  im- 
mersion." "  Boys  under  twelve  years  of  age  and 
girls  under  thirteen,  could  not  become  proselytes 
(not  be  encouraged  to  forsake  father  and  mother 
until  years  of  discretion)  till  they  had  obtained  the 
consent  of  their  parents,  or,  in  case  of  refusal,  the 
concurrence  of  the  officers  of  justice."     ''  Baptism* 

*  So  far  as  I  have  observed,  I  have  seen  no  intimation  in  tradition 
that  there  was  a  "  baptism  "  or  any  "  washing  "  connected  with 
becoming  a  "proselyte  of  the  gate  "  or  "  proselyte  of  habitation  ;" 
that  is,  any  "  baptism  "  or  "  washings  "  connected  with  the  forms 


156  THE    HEBREW    NATION. 

in  respect  of  girls  had  the  same  effect  as  circumcis- 
ion in  respect  of  boys.  Each  of  them  by  means  of 
this  received  as  it  were,  a  new  birth  (born  "  into  the 


by  which  one  born  in  the  land  came  to  be  reckoned  a  "landborn 
in  the  gate"  or  "  landborn  and  dweller"  (resident  landborn),  or 
one  of  "the  people  of  the  land."  "Proselyte  baptism,"  or  that 
**  baptism  "  which  a  landborn  upon  being  born  again,  is  said  to 
have  received  as  part  of  the  "  ceremony,"  by  which  he  was  trans- 
ferred to  a  family  of  "  the  people  of  the  congregation,"  is  a  thing 
entirely  of  tradition.  There  were  "  washings  "  connected  with  the 
restoration  to  the  congregation  of  members  of  the  congregation 
separated  for  an  offense  or  as  unclean,  often  referred  to  in  the  Bible 
— "  shall  both  wash  his  clothes  and  bathe  himself  in  water  and  be 
unclean  until  the  even  :  then  shall  he  be  dean  " — and  it  is  indeed 
probable  that  these  same  "  washings  "  were  practiced  in  the  re- 
ception of  a  person  for  the  first  time  among  "  the  people  of  the 
congregation  ;"  since  in  this  reception  a  person  unclean  became 
clean.  So  far  as  the  controversy  of  modern  time  about  "  baptism  " 
is  stated  in  the  following  extract  from  an  article  "  prepared  express- 
ly "  for  the  Encyclopedia  of  Religious  Knowledge,  by  a  baptist.  Rev. 
James  D.  Knowles,  Professor  in  the  Newton  Theological  Institute, 
our  work  will  throw  much  light  upon  the  issues  made.  We 
quote  :  *'  Among  the  other  ways  by  which  the  practice  (infant  bap- 
tism) is  defended,  the  only  one  which  can  now  be  alluded  to,  and 
the  one  on  which  the  greatest  stress  has  been  laid,  is,  that  the  cove- 
nant with  Abraham  was  a  spiritual  covenant,  and  that  as  such,  it 
included  infants  ;  that  they  were  accordingly  circumcised  under  the 
old  dispensation  ;  that  baptism  is  a  substitute  for  circumcision,  and 
that  consequently  infants  are  to  be  baptized.  The  Baptists  deny 
the  truth  of  every  part  of  this  argument.  They  deny  that  there 
was  any  such  thing  as  a  Church  among  the  Jews ;  that  is,  a  separ- 
ate body  of  true  saints.  The  whole  nation  was  considered  as  one 
political  body,  and  the  rite  of  circumcision  was  a  national  mark  of 


COMMONWEALTH    OF   ISRAEL,  ETC.  157 

kingdom  of  God" — "by  this  means"  one  of  "the 
people  of  the  land"  became  one  of  "  the  people  of 
the  congregation"),  so  that  those  who  were  their 
parents  before  were  no  longer  regarded  as  such  after 
this  ceremony." 

I  have  endeavored  to  direct  the  attention  of  the 
reader  to  the  true  meaning  of  the  above  tradition, 
by  inclosing  remarks  in  parentheses,  it  having  been 
shown  in  the  foregoing  Chart  that  the  ancient  |)rose- 
lutoi  of  either  class,  concerning  whom  the  Eabbins 
are  evidently  talking,  were  not  sons  of  outland  or 
converted  foreigners.  In  the  light  of  the  above  tra- 
dition and  our  own  analysis,  it  would  appear  that 
any  person  of  mature  years,  a  landborn  child  either 
of  a  family  of  "the  people  of  the  land,"  or  "the 
peoples  of  the  lands,"  upon  passing  an  approved  ex- 
amination, in  the  reception  of  the  ordinance  of  cir- 
cumcision, received,  as  it  were,  a  new  birth,"  and 
"  those  who  were  their  parents  before  were  no  longer 

distinction  which  all  male  Jews,  whether  pious  or  wicked,  were  re- 
quired to  possess.  Male  infants  were  accordingly  circumcised,  not 
because  their  parents  were  pious,  but  because  they  were  Jews  ;  and 
the  Jews  were  required  to  circumcise  their  male  servants,  whether 
born  in  their  houses,  or  bought  with  their  money,  on  precisely  the 
same  principle  that  they  circumcised  their  children,  viz.  :  because 
those  servants  and  children  were  now  members  of  the  Jewish  na- 
tion." The  reader  of  this  work  will  hardly  need  the  remark  here, 
that  "  the  people  of  the  land  "  was  the  nation  :  and  "  the  people  of 
the  congregation"  was  that  "  separate  body  of  true  saints,"  called 
"  the  Church." 


158  THE    HEBREW    NATION. 

regarded  as  such  after  this  ceremony"  (being  receiv- 
ed— "when  thou  hast  circumcised  him" — Ex.  xii, 
44 — as  children  of  "  parents,"  the  heads  of  a  family 
of  "  the  people  of  the  congregation"). 

It  is  very  obvious,  that  no  child  whose  parents 
were  of  "  the  people  of  the  land  "  (much  less  the 
landborn  child  whose  parents  "  were  foreigners," 
''Gentiles,"  or  "peoples  of  the  lands"),  could 
remain  connected  with  such  a  family,  and  yet  be- 
come a  child  of  "  the  covenant  of  circumcision." 
The  profession  referred  to  above,  involved  "  the  for- 
saking father  and  mother"  for  a  home  within  "the 
kingdom  of  God"  on  earth  in  a  household  of  "the 
people  of  the  congregation."  Such  an  idea  as  a  child 
of  the  covenant,  or  one  of  "  the  people  of  the  con- 
gregation" living  in  a  family  and  under  the  direction 
of  the  head  of  a  family  of  "  the  people  of  the  land," 
even  though  the  master  or  ruler  of  that  household 
was  a  most  worthy  man  as  a  citizen  of  "  the  com- 
monwealth of  Israel,"  is  entirely  at  variance  with 
the  whole  spirit  of  that  economy.  Baptism,  admin- 
istered by  one  not  a  member  of  any  Church,  would 
not  be  recognized  as  valid  baptism  by  any  body  of 
Christians  of  our  day  ;  so,  under  the  former  econ- 
omy, the  seal  of  the  covenant  was  administered  by 
those  within  the  covenant  of  circumcision.  AYe 
read  of  those  introduced  into  families  of  "  the  peo- 
ple of  the  congregation,"  by  the  reception  of  the 
ordinance  of    circumcision   ("  when    tiiou  hast  cir- 


COMMONWEALTH    OF    ISRAEL,    ETC.  159 

cumcised  him" — Ex.  xii,  44),  and  have  repeatedly 
shown  that  they  were  landborns,  and  that  the  ordi- 
nance they  received  (circumcision)  signifies  to  be 
born  again;  or,  in  the  language  of  tradition,  in  the 
reception  of  this  ordinance,  "  they  received,  as  it 
were,  a  new  hirtk,^'  and  "  those  who  were  their  par- 
ents before  were  no  longer  regarded  as  such  after 
this  ceremony." 

This  convert  in  a  family  of  "  the  people  of  the 
congregation  "  was  a  son  and  heir  in  the  house  of 
his  spiritual  father,  and,  like  all  other  children  of 
the  household,  was  a  servant,  or  one  under  the  gov- 
ernment and  instruction  of  that  "  master  of  Israel  " 
into  whose  household  he  had  been  admitted  upon 
"being  "born  again"  and  circumcised,  and  in  which 
admission  he  had  entered  into  '^  the  kingdom  of 
God"  upon  earth  ;  and,  being  "  faithful  unto  death," 
held  the  Divine  promise,  "the  oath  of  the  cove- 
nant," that  he  should  be  admitted  into  "  the  king- 
dom of  God"  on  high — "ye  which  have  followed 
me  in  the  regeneration,  when  the  Son  of  man  shall  sit 
in  the  throne  of  his  glory,  ye  shall  also  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel. 
And  every  one  that  hath  forsaken  houses^  or  brethren  or 
sisters,  or  father  or  mother,  or  wife  or  children,  or  lands 
for  my  name's  sake,  shall  receive  an  hundredfold,  and 
shall  inherit  (inheriting  in  the  earthly  was  an  assur- 
ance or  pledge  of  a  title  to  an  "  inheritance  "  in  the 
heavenly  Canaan)  ccerlasting  life''  (Matt,  xix,  28,  29). 


160  THE    HEBREW    NATION. 

We  remark  again,  before  proceeding  further,  that 
the  Eabbins,  in  the  tradition  given  above,  can  not 
possibly  refer  to  wiiat  we  have  referred  to  under  the 
previous  head,  respecting  an  entire  family  of  "the 
people  of  the  land,"  upon  being  born  again  and  cir- 
cumcised, becoming  a  family  of  "  the  people  of  the 
congregation,"  as  in  Ex.  xii,  48.  This  tradition  al- 
ludes to  individuals — "to boys  and  girls,"  and  to  their 
examination  "  about  the  motives  to  their  conversion  " 
"  before  they  were  admitted  into  the  religion  of  the 
Hebrews  "  (the  Jewish  Church),  and  these  "  boys 
and  girls" — if  under  a  certain  age  upon  conditions, 
if  over  that  age  without  conditions — might  "  forsake 
father  and  mother"  (separate  themselves  from  their 
father's  house)  "  so  that  those  who  were  their  par- 
ents before  were  no  longer  regarded  as  such  after 
this  ceremony"  (circumcision  and  baptism).  In  Ex. 
xii,  48,  the  entire  family  were  converted  and  drew 
near  and  kept  the  passover  to  the  Lord  as  a  family, 
the  heads  of  the  house  and  the  children  continuing 
in  their  proper  relations  as  parents  and  children, 
and  all  were  thus  admitted  among  "  the  people  of 
the  congregation,"  and  kept  the  passover  as  a  fam- 
ily ;  so  that  the  above  tradition  can  not  possibly  refer  to 
the  additions  made  to  the  Hebrew  Church,  as  authorized  in 
Ex.  xii,  48. 

This  is  further  evident  when  we  observe,  that, 
impliedly^  the  heads  of  another  family  were  "  regarded 
as  their  jtarents  after  this  ceremony."    Sucli  a  trans- 


COMMONWEALTH    OP    ISRAEL,    ETC.  ICl 

fer,  only  after  an  examination,  in  which  the  candi- 
date must  give  proper  evidence  of  fitness  for  the 
position  sought,  presupposes  a  home  and  a  father's 
house  about  to  be  enjoyed  more  desirable  in  a  relig- 
ious point  of  view,  and,  if  by  "  consent  of  (un- 
godly) parents,"  certainly  not  less  desirable  in  a 
temporal  point  of  view ;  but  whether  by  "  consent  of 
the  parents,"  or  choice  of  the  child  independent  of 
the  parents,  the  new  relation  was  one  desired  and 
earnestly  sought  hy  the  child  at  least.  This  tradition 
evidently  relates  to  something  very  different  from 
that  referred  to  in  Ex.  xii,  48.  But  "  they  received,  as 
it  were,  a  new  hirih.''  Will  the  reader  refer  me  to  a 
single  passage,  in  our  English  translation,  giving  tho 
remotest  allusion  to  any  one  of  the  above  items  of 
Eabbinical  tradition?  Prominent  writers  will  as- 
sert that  the  doctrine  of  the  "  new  birth"  is  a  doc- 
trine peculiar  to  the  JSTew  Testament  Church;  as 
though  the  Saviour,  in  the  language,  "  Art  thou  a 
master  of  Israel  and  knowest  not"  that  "  except  a 
man  be  born  again  he  can  not  see  the  kingdom  of 
God?"  rebuked  Nicodemus  for  not  knowing  what 
the  Bible  never  taught  him  !  If  these  writers  are 
correct,  unless  Abraham  and  Isaac  and  Jacob  ex- 
perienced this  "new  birth"  unwittingly,  it  is  a  vain 
hope  that  "  many  from  the  east  and  from  the  west  " 
indulge  of  "  sitting  down  with  Abraham  and  Isaac 
and  Jacob  in  the  kingdom  of  heaven;"  for  if  these 
"  worthies  "  were  not  "  born  again,"  according  to 
14 


162  THE   HEBREW   NATION. 

the  Saviour's  language,  they  never  saw  that  *'  king- 
dom," are  not  now  sitting  in  it,  and  we  shall  never 
sit  with  them  in  that  kingdom  !  ]^ow,  it  is  utterly 
inconceivable  that  the  Church,  under  the  old  econ- 
omy, received  persons  as  individuals  into  member- 
ship, after  the  manner  so  fully  set  forth  in  the  above 
tradition,  without  being  able  to  refer  to  one  passage 
of  Scripture  authorizing  such  additions. 

The  details  of  the  above  tradition  are  truly  valu- 
able, in  the  present  circumstances  of  the  case — 
thanks  to  an  all-wise  Providence — but  this  tradition  is 
not  necessary  to  the  clear  understanding  of  the 
whole  question.  The  Divine  word,  when  understood 
as  it  may  and  ought  to  be,  is  all  suflScient  for  our 
understanding  of  every  essential  particular  as  given 
in  the  above  tradition.  The  ordinance  received 
(meaning  to  be  born  again — "  neither  is  that  cirjcum- 
cision  which  is  outward  in  the  flesh"),  and  the  per- 
son receiving  it  (the  landborn)  are  suggestive.  The 
nature  of  the  covenant  engagements  which  the 
person  assumed,  in  receiving  the  token  of  the  cove- 
nant in  his  flesh,  presupposes  a  person  of  years  of 
discretion  and  clear  understanding  on  his  part  of  the 
duties  and  responsibilities  of  his  new  position — a  clear 
understanding  of  the  duties  required  and  the  hopes 
and  promises  of  the  covenant,  and  also  a  clear 
understanding  of  the  consequences  of  a  neglect  of 
duty — "suspension"  or  "excommunication."  The 
kingdom   into   which   the   person   was   introduced 


COMMONWEALTH    OF   ISRAEL,  ETC.  163 

*' when  thou  hast  circumcised  him"  (Ex.  xii,  4-1:), 
.requires  us  to  suppose  the  person  willing  to  forsake 
*'  father  and  mother,"  if  necessary  to  his  admittance 
into  this  kingdom  ;  which  in  this  case  was  necessary, 
inasmuch  as  the  parents,  being  foreigners,  might  not 
enter  this  kingdom.  The  very  terms  of  the  cove- 
nant, which  were  embodied  subsequently  in  the 
law,  make  plain  much  that  is  not  even  referred  to 
in  the  above  tradition.  Thus,  "  any  son  of  outland 
shall  not  eat  of  it"  (the  passover — Ex.  xii,  43);  and 
as  circumcision  was  the  ordinance  of  introduction 
into  the  congregation  and  to  the  observance  of  the 
passover,  of  course  a  son  of  outland  might  not  be 
circumcised.  Hence  the  covenant  as  given  to  Abra- 
ham required  that  the  "born  in  the  house"  and 
those  "  descended  of  any  son  of  outland"  ''  shall  be 
circumcised"  (Gen.  xvii,  12),  and  (13),  these  two 
classes  "  must  needs  be  circumcised,"  and  on  "  the 
self  same  day  "  in  which  the  covenant  was  given, 
*'  every  male  among  the  men  of  Abraham's  house," 
the  "  born  in  the  house,"  and  ''  the  descended  of  and 
separated  from  a  son  of  outland,  were  circumcised 
with  him  "  (Gen.  xvii,  23,  27).  The  "  descended  of 
a  son  of  outland"  was  a  landborn,  and  that  land- 
born,  separating  himself  from  his  father's  house  and 
all  foreign  associations,  after  an  examination  accord- 
ing to  the  nature  of  the  engagement  about  to  be 
assumed,  "when  thou  hast  circumcised  him"  (Ex. 
xii,  44)   became  a  landborn  born  again — became  a 


164  THE    HEBREW    NATION. 

child  of  the  covenant  of  circumcision  in  a  "house" 
in  which  he  was  ''  not  born,"  and  enjoyed  every 
privilege  of  "  the  born  in  the  house"  in  that  family 
of  "  the  people  of  the  congregation."  Thus  it  may 
he  seen  that  the  essentials  of  the  above  tradition  are  either 
given  in,  or  plainly  inferable  from,  the  Divine  word  itself 
We  have  given,  on  page  51,  right  hand  column, 
the  only  possible  renderings  (see  also  pages  101-104) 
which  can  be  made  of  Gen.  xvii,  12  ;  Gen.  xvii,  27  j 
Lev.  XXV,  44,  45,  so  that  these  passages  shall  not 
contradict  the  plain  declarations  of  the  Scriptures 
in  Ex.  xii,  43;  ISTeh.  ix,  2;  Ezra  ix,  1;  Lam.  i,  10, 
and  Ex.  xii,  45  (compare  pages  51  and  52,  right  hand 
column).  These  passages  of  Scripture,  as  we  have 
explained  them,  are  consistent,  as  the  reader  may 
see  by  reference  to  these  explanations,  which  we 
need  not  here  repeat ;  but  we  will  refer  to  one  of 
them  (Lev.  xxv,  45)  to  illustrate  further  our  posi- 
tions in  the  light  of  the  above  tradition  and  our  own 
explanations :  "  Moreover,  of  the  children  of  the 
dwellers  (resident  foreigners)  that  do  act  the  ger 
among  you,"  "  and  (of  the  children)  of  their  families 
that  are  with  you  which  they  hegat  in  your  land^ 
We  read,  Ex.  xii,  48,  "  And  when  a  ger  will  act  the 
ger,  or  a  landborn  shall  be  born  again,  or  one  begot- 
ten in  your  land  shall  be  '  begotten  again  unto  a 
lively  hope,'  and  will  keep  the  passover  to  the  Lord, 
let  all  his  males  be  circumcised  and  then  let  him 
come  near  and  keep  it ;"  so  here  we  read,  when  the 


COMMONWEALTH    OF    ISRAEL,    ETC.  165 

children  of  the  dwellers  (resident  foreigners)  shall 
act  the  ger  among  you,  or  when  the  children  of  the 
dwellers  (resident  foreigners)  shall  be  born  again 
"  among  you  "  "  and  (the  children)  of  their  families 
that  are  with  you,  whicfi  they  begat  in  your  land" 
are  "  begotten  again  unto  a  lively  hope  "  (the  equiv- 
alent, of  the  expression,  "  born  again  ")  and  "  will 
keep  the  passover  to  the  Lord,"  "  when  thou  hast 
circumcised  (a  "  hope "  expressed  entitled  him  to 
the  ordinance)  him  then  shall  he  eat  thereof"  (Ex. 
xii,  44).  J  repeat:  The  landborn  children  of  resident 
foreigners  (the  "  alien  "  or  those  of  the  uncircum- 
cision,  such  as  Ittai  the  Gittite)  and  (the  children) 
of  their  families  which  they  begat  in  your  land — a 
son  over  twelve  or  a  daughter  over  thirteen  years  of 
age — upon  being  born  again  (upon  professing  conver- 
sion) after  "  they  were  examined  about  the  motives 
to  their  conversion,  whether  the  change  was  volun- 
tary, or  whether  it  proceeded  from  interest,  fear, 
ambition,  etc.,"  upon  "  being  well  proved  and  in- 
structed, were  circumcised  and  baptized,"  (each  of 
them  "  by  this  means  receiving,  as  it  were,  a  new 
birth'');  and  were  said  henceforth  "to  be  born  again," 
or  "  regenerate,"  and  by  the  reception  of  these  ordi- 
nances (circumcision  and  baptism)  representative 
of  this  fact,  and  accepted  as  a  fact  by  those  in  au- 
thority, upon  such  evidence  as  that  referred  to  above, 
were  transferred,  or,  as  it  were,  circumcised  and  ba^D- 
tized   into  a  new   household — in  a  particular  case. 


166  THE   HEBREW    NATION. 

transferred  from  the  household  of  Ittai,  an  "  alien 
and  stranger  from  the  covenants,"  to  a  household 
within  the  covenant  of  circumcision  ;  or,  as  correctly 
expressed  in  the  above  tradition,  so  far  as  that  tra- 
dition goes,  "  so  that  those  w^ho  were  their  parents 
before  were  no  longer  regarded  as  such  after  this 
ceremony." 

Who  were  regarded  as  their  parents  after  this  ceremony  f 
"  And  ye  shall  take  them  as  an  inheritance  for  your 
children  after  you,  to  inherit  them  for  a  possession  " 
(Lev.  XXV,  46).  Shall  we  say  that  the  landborn 
children  of  an  alien  family,  or  of  a  family  of  the 
Tincircumcision,  upon  such  a  profession,  after  such 
an  examination,  were  transferred  from  the  family 
of  the  "  alien,"  if  under  twelve  or  thirteen  years  of 
age,  only  by  consent  of  the  "  alien"  parents  or  the 
judges,  to  a  membershi])  in  a  spiritual  household 
within  the  covenant,  upon  such  evidences  of  a  spir- 
itual birth,  and  were  regarded  henceforth  in  that  house- 
hold as  adopted  children  and  heirs?  When  we  under- 
stand who  they  were,  their  character,  the  nature  of 
the  transfer,  the  meaning  of  Lev.  xxv,  46,  is  j)lain — 
And  ye  yourselves  (hlthpaeV)  shall  make  them  inherit 
among  your  children  after  you  unto  the  inheriting  (that 
they  may  inherit^  a  possession — that  is,  ^^an  inherit- 
ance (in  the  earthly  Canaan)  among  them  that  are 
sanctified''  (i.e.,  among  the  Hebrew  of  the  Hebrews, 
or  the  landborn  born  again).  Acts  xxvi,  18.  "  And 
if  children,  then  heirs;  heirs  of  God  (in  the  "heritage 


COMMONWEALTH    OF    ISRAEL,    ETC.  16? 

of  God  ")  and  joint  heirs  of  (the  elder  brother,  the 
type  of)  Christ"  (Eom.  viii,  17).  "  Thus  were  they 
admitted  to  all  the  prerogatives  of  the  peoj^le  of  the 
Lord"  (tradition) — "  j)eople  of  the  congregation." 
Then  "  they  were  admitted  into  the  congregation  of 
the  Lord  as  adopted  children"  (Dr.  Tomline).  Not 
only  "  so  that  those  who  were  their  parents  before  were  no 
longer  regarded  as  such  after  this  ceremony ^^^  but  thence- 
forth they  were  "considered"  as  children — "reck- 
oned for  the  seed" — in  that  pious  household  within 
the  covenant  into  which  they  were  introduced  by 
this  "new  birth"  as  children.  Born  in  the  land 
and  born  again,  "  forsaking  father  and  mother,"  and 
solemnly  dedicating  themselves  to  God  in  a  cove- 
nant, the  token  of  which  covenant  they  received  in 
their  flesh,  were  they  not  ("  worthy  of  me")  worthy 
to  be  children  in  the  household  of  the  covenant  into 
which,  being  born  in  the  land,  it  was  their  privilege 
to  he  ^^  adopted''  Q^  my  kinsman  according  to  the 
flesh,"  "  to  whom  pertaineth  the  adoption,  and  the 
glory,  and  the  covenants,"  etc.,  Eom.  ix,  34),  and 
were  such  not  "  worthy  " — "  meet" — to  have  in  that 
land  "  an  inheritance  among  them  that  are  sanctified'* 
and  "  meet  to  be  partakers  of  the  inheritance  of  the 
saints  in  light?" 

Such  were  children  and  heirs  in  the  earthly  Canaan^ 
and  such,  "  faithful  unto  death,"  held  a  title  under 
"the  oath  of  promise"  to  an  inheritance  in  the 
heavenly  Canaan — such  had  the  assurance  of  the 


168  THE    HEBREW    NATION. 

oath  of  God  that  ere  long  they  should  be  ushered 
as  "  children  "  and  "  heirs  "  into  that  "  house  not 
made  with  hands  eternal  in  the  heavens."  Then^ 
individuals^  landhorns,  the  children  of  a  son  of  outland, 
or  the  children  of  dwellers  (president  foreigners) ^  or  the 
children  of  "  their  families  that  are  with  you  which  they 
begat  in  your  land"  upon  being  "  begotten  again'^  or  "  born 
again  "  after  such  an  examination  as  referred  to  above  by 
the  Rabbins  (after  an  examination  according  to  the  nature 
of  the  covenant  engagement  about  to  be  assumed^  "  when 
thou  hast  circumcised  him  " — Ex.  xii,  44),  in  the  recep- 
tion of  this  ordinance  '•'■received^  as  it  were,  a  new  birth  ^^ 
and  became  children  of  the  covenant  of  circumcision  in  a 
"  house"  in  which  they  were  "  not  born"  and  enjoyed  every 
'privilege  with  other  children  in  that  family  of  "  the 
people  of  the  congregation" — eating  the  passover  and  re- 
ceiving an  inheritance  within  the  inheritance  of  the  family. 
All  this,  indeed,  may  be  told  very  briefly  :  "  Any 
son  of  outland"  (Ex.  xii,  43)  and  "any  uncircum- 
cised  (unregenerate)  landborn  shall  not  eat  of  it" 
(the  passover — Ex.  xii,  48).  An  entire  family  of 
landborns  upon  being  born  again  and  circumcised 
were  added  to,  and  thenceforth  reckoned  as  a  family 
of  "the  peoj^le  of  the  congregation"  of  a  certain 
tribe;  an  individual,  a  landborn,  upon  being  born 
again  and  circumcised  was  added  to,  and  thence- 
forth reckoned  as  a  member  of  a  family  of  "  the 
people  of  the  congregation  "  of  a  certain  tribe  ;  the 
familj'  receiving  an  inheritance  within  the  inherit- 


COMMONWEALTH    OF   ISRAEL,    ETC.  169 

ance  of  the  tribe,  the  individual  receiving  an  inherit- 
ance within  the  inheritance  of  the  family,  to  which 
each  respectively  was  added  on  the  reception  of  the 
ordinance  of  circumcision  ;  and,  whether  previous 
to  or  not,  at  least  at  the  jubilee,  every  male  of  the 
above  classes  of  landborns  born  again,  having  a  wife 
and  children,  became  a  "  master  of  Israel,"  or  the 
head  of  a  family  of  "  the  people  of  the  congrega- 
tion," and  received  an  inheritance  in  the  reallot- 
ment  of  the  jubilee — "  ye  shall  divide  it  by  lot  for 
an  Inheritance  unto  you,  and  to  the  landhorns  horn  again 
among  you,  which  shall  beget  children  among  you ;  and 
they  shall  be  unto  you  as  the  Hebrew  of  the  Heb- 
rews (as  the  "  clean")  among  the  children  of  Israel, 
they  shall  have  inheritance  with  you  among  the 
tribes  of  Israel.  And  it  shall  come  to  pass  in  what 
tribe  the  landborn  is  born  again,  there  shall  ye  give 
him  his  inheritance,  saith  the  Lord  God  "  (Ez.  xlvii, 
22,  23). 

This,  as  I  understand  it,  is  the  substance  of  "  the 
ordinance  of  the  passover,"  or  the  law  by  which 
"  the  people  of  the  congregation"  were  to  be  gov- 
erned in  the  admission  of  families  and  individuals 
to  their  number,  and  the  privileges  to  which  these 
families  and  individuals  were  entitled  when  thus 
admitted  to  the  "kingdom  of  Grod"  upon  earth. 
I  have  heretofore  referred  to  the  fact,  found  in 
the  discipline  of  the  Jewish  Church,  that  offenders 
among  "the  people  of  the  congregation"  were  liable 
15 


170  THE    HEBREW    NATION. 

to  ^^  suspeiuion^^  and  ^^  excommunication^'  (to  be  hold 
*'  as  a  heathen  man"),  while  the  death  penalty  was 
an  act  of  "  the  people  of  the  land  "  or  civil  Israel, 
upon  any  offender  against  the  civil  law  within  the 
limits  of  the  nation. 

I.  I  observe,  that  there  was  as  much  regularity  in 
the  organization  of  the  Church  under  that  economy 
as  in  any  branch  of  the  New  Testament  Church  of 
our  own  time.  Thus  a  family  of  landborns  was 
added  to  a  tribe  and  was  one  of  a  number  of  families 
which  made  up  that  tribe  ;  and  an  individual  land- 
born  was  added  to  a  family,  and  was  one  of  a  num- 
ber of  individuals  who  made  up  that  family ;  so  a 
church  is  added  to  a  presbyter}'  and  is  one  of  a 
number  of  churches  which  make  up  that  presbytery, 
and  an  individual  is  added  to  a  church  and  is  one 
of  a  number  of  individuals  who  make  up  that 
church. 

II.  The  office  of  a  "  master  of  Israel,"  or  the 
office  of  the  head  of  a  household  of  "  the  people  of 
the  congregation,"  and  the  office  of  the  "  gospel 
minister  "  or  "  pastor  of  a  church,"  are  substan- 
tially the  same  office,  as  may  be  seen  from  a  glance 
at  the  nature  of  the  duties  of  each,  and  the  reward 
j^romised  to  those  faithful  in  the  discharge  of  these 
duties. 

(1)  According  to  the  language  of  the  Saviour  to 
Nicodemus,  it  w^as  expected  that  a  "  master  of  Is- 
rael" should  know,  and  of  course  teach,  '•  Except  a 


COMMONWEALTH    OF    ISRAEL,  ETC.  171 

man  be  born  again  he  can  not  see  the  kingdom  of 
Grod."  The  "master  of  Israel"  taught,  and  the 
"gospel  minister"  must  teacji,  "ye  must  be  born 
again." 

(2)  The  "  master  of  Israel"  administered,  and  the 
"  gospel  minister  "  administers,  the  ordinance  of  ad- 
mission into  the  Church.  The  "  gospel  minister," 
being  satisfied,  "  after  an  examination  about  the 
motives  to  a  conversion,"  that  a  soul  is  regenerate 
(is  born  again),  administers  to  that  person  the  ordi- 
nance of  baptism,  and  that  person  is  received  into 
the  Church  of  God,  sits  down  at  the  table  of  the 
Lord,  and  is  thenceforth  reckonied  in  "  the  kingdom 
of  God,"  having  a  "  right  to  all  the  privileges  of  the 
sons  of  God."  The  "  master  of  Israel,"  or  the  head 
of  a  "  household  of  God,"  upon  being  satisfied,  "  after 
an  examination  about  the  motives  to  their  conver- 
sion "  (tradition),  that  the  landborn  child  of  a  son 
of  outland,  or  one  of  "the  children  of  the  dwellers" 
(resident  foreigners),  or  one  of  the  children  of  "  their 
families  which  they  begat  in  your  land,"  was  "born 
again,"  or  "  begotten  again  unto  a  lively  (living) 
hope,"  administered  the  ordinance  of  circumcision, 
and  the  person  was  received  into  a  "  household  of 
God"  and  took  a  seat  among  the  "born  in  the 
house,"  at  the  passover  table  ("  when  thou  hast  cir- 
cumcised him  then  shall  he  eat  thereof,"  Ex.  xii,  44) 
and  was  thenceforth  reckoned  within  "  the  kingdom 
of  God,"  having  a  "  right  to  all  the  privileges  of  the 


172  THE   HEBREW    NATION. 

sons  of  God" — "eating  bread"  in  "the  kingdom" 
and  receiving  "  an  inheritance  (in  the  earthly  Can- 
aan) among  them  that  are  sanctified." 

(3)  The  "  master  of  Israel"  not  only  taught  as  the 
"gospel  minister"  now  teaches,  "ye  must  be  born 
again;"  and  not  only  administered  the  ordinance  of 
admission  into  the  Church,  upon  proper  evidence 
being  given  that  a  soul  was  regenerate,  as  the  "  gos- 
pel minister"  now  administers  such  an  ordinance 
upon  the  same  evidence ;  but  the  duties  of  the  "  mas- 
ter of  Israel,"  under  the  Old  Testament  economy, 
as  an  under-shepherd  of  "  the  great  shepherd  of 
Israel "  having  oversight  of  the  flock,  "  the  regen- 
erate," "  the  heritage  of  God''  or  the  Church,  were 
the  same  duties  as  those  of  the  gospel  minister  now 
are  in  the  same  charge ;  and  to  the  faithful  under- 
shepherd  then,  as  now,  there  were  promises  of  a 
glorious  reward. 

What  these  duties  are,  the  Divine  master  himself, 
"  the  captain  of  the  Lord's  host"  (Josh,  v,  15),  "  the 
captain  of  their  salvation"  (Heb.  ii,  10),  the  great 
"shepherd  of  Israel  that  leadeth  Joseph  like  a 
flock"  (Ps.  Ixxx,  1),  and  the  leader  of  his  "  Church 
in  the  wilderness"  ("  if  thy  presence  go  not  with 
me,  carry  us  not  up  hence,"  Ex.  xxxiii,  15),  set 
forth,  while  upon  earth,  hotJi  hy  precept  and  example. 
"  One  is  your  master^  even  Christ ;  and  all  ye  are 
brethren,''  and  "  If  I  then,  3'our  Lord  and  master, 
have  washed  3^our   feet;  ye  also  ought  to  wash  one 


COMMONWEALTH    OF   ISRAEL,    ETC.  173 

another's  feet;  fori  have  given  you  an  example" 
— an  "  ensample  for  the  flock."  In  this  kingdom, 
"  Whosoever  will  be  great  among  you,  let  him  be 
your  minister;  and  whosoever  will  be  chief  iimong 
you,  let  him  be  your  servant :  even  as  the  son  of 
man  came  not  to  be  ministered  unto,  but  to  minis- 
ter, and  to  give  his  life  a  ransom  for  many."  Let 
"the  princes  of  the  Gentiles  exercise  dominion 
(domineer)  over  them,  and  they  that  are  great  ex- 
ercise authority  (lord  it)  upon  them,"  if  they  choose 
so  to  do,  "but  it  shall  not  be  so  among  you" — 
shall  not  he  so  in  this  kingdom.  These  are  the  duties  of 
an  under -shepherd  as  laid  down  hy  "  the  chief -shepherd,^^ 
the  great  "  master  ^^  himself 

The  apostle  Peter  lays  down  the  duties  and  hopes 
of  the  "gospel  minister"  or  of  an  under-shepherd, 
in  language  not  to  be  mistaken,  "  Feed  the  flock  of 
God  which  is  among  you,  taking  the  oversight 
thereof,  not  by  constraint,  but  willingly;  not  for 
filthy  lucre,  but  of  a  ready  mind;  neither  as  being 
lords  (domineering)  over  God's  heritage,  but  being 
ensamples  (as  Christ  the  master  set  an  example)  for 
the  flock.  And  (your  reward  shall  be),  when  the 
chief-shepherd  shall  appear,  ye  shall  receive  a  crown 
of  glory  that  fadeth  not  away"  (1  Pet.  v,  2-4). 
Such  are  the  duties  and  the  hopes  of  an  under- 
shepherd,  or  a  "gospel  minister,"  in  charge  of  the 
"  flock  of  God,"  "  the  regenerate,"  "  the  heritage  of 


174  '  THE    HEBREW    NATION. 

God,"  or  the  Church  of  God,  in  New  Testament 
times. 

The  apostle  alludes,  in  tlie  expression,  "  heritaj^e 
of  God,"  to  that  body  of  people,  in  Old  Testament 
times,  to  whom  "  God  gave  (Ps.  cxxxv,  12)  the  land 
of  Canaan  for  a  heritage  "  (the  regenerate  or  born 
again,  as  we  have  seen) — to  that  body  of  people 
whose  sins  are  pardoned,  "  Who  is  a  God  like  unto 
thee,  that  jDardoneth  iniquity,  and  passeth  by  the 
transgression  of  the  remnant  of  his  heritage  (Micah 
vii,  18)  ?— "  the  heritage  of  God,"  "  the  flock  of  God," 
"  the  regenerate,''  or  the  Church  of  God. 

The  charge  of  the  apostle,  as  given  above,  is  but 
a  rej^etition  of  the  charge  given  by  the  great  "  shep- 
herd of  Israel,"  to  his  under-shepherds  in  charge  of 
"the  heritage  of  God,"  or  "  the  regenerate,"  before 
as  yet  the  chief  shepherd  had  become  incarnate 
and  given  his  life  for  the  flock.  In  the  same  verse 
in  which  it  is  enjoined  upon  a  "  master  of  Israel"  to 
receive  the  landborn,  upon  being  born  again  and 
circumcised,  as  a  child  and  an  heir;  or  in  the  same 
verse  in  which  it  is  commanded  that  a  landborn, 
"  following "  an  under-shepherd  "in  the  regenera- 
tion" shall  receive  an  inheritance  in  the  earthly 
Canaan  ;  or,  changing  the  figure  again,  in  the  same 
verse,  in  which  it  is  commanded  that  "  the  adop- 
tion" shall  receive  "an  inheritance  among  them 
that  are  sanctified "  in  the  earthly  Canaan,  the 
duties  of  a  "muster  of  Israel,"  or  of  an  under-shep- 


COMMONWEALTH   OF   ISRAEL,    ETC.  175 

herd,  in  charge  of  the  "  heritage  of  God,"  under 
that  economy,  are  laid  down,  in  language  substan- 
tially the  same  as  that  used  by  the  chief  shej^herd 
while  upon  earth,  or  as  that  used  by  the  apostle 
Peter,  "  over  your  brethren  the  children  of  Israel^  ye  shall 
not  rule  ('  domineer '  or  he  as  '■  lords  over  God's  heritage ') 
one  (Israelite^  over  another  (one  become  an  Israelite  in 
being  adopted  into  your  household)  with  rigor '^  (Lev. 
XXV,  46).  "Ye,"  "masters  of  Israel,"  "under- 
shepherds,"  the  heads  of  households  of  "  the  people 
of  the  congregation,"  or  "  households  of  God,"  be- 
ware  how  you  exercise  authority  over  "  the  children  of 
dwellers  (resident  foreigners)  who  do  act  the  ger, 
or  are  born  again  with  you;"  and  beware  how  you 
exercise  authority  over  the  children  "  of  their  families 
that  are  with  you  which  they  begat  in  your  land," 
who,  having  "  forsaken  father  and  mother,"  have 
been  united  to  your  household  as  a  "  household  of 
God"  in  the  reception  of  an  ordinance  by  which 
they  were  received  and  acknowledged  as  the  land- 
born  born  again  or  "the  regenerate;"  and  beware  how 
you  exercise  atithority,  how  you  lord  it  over  ^'  your 
brethren  the  children  of  Israel,"  over  the  "  heritage 
of  God,"  if  you  would  "receive  a  crown  of  glory 
that  fadeth  not  away  when  the  chief  shepherd  shall 
appear."  This  is  that  counsel  which  the  great  "  shepherd 
of  Israel'^  gave  his  under-shepherds,  from  the  beginning ^ 
and  which  he  repeated  to  his  twelve  apostles  while  upon 
earth ;  and  which  these  apostles  enjoined  upon  those  under- 


176  THE   HEBREW    NATION. 

shepherds  having  charge  of  the  ^^  Jloch  of  God'^  in  New 
Testament  times. 

The  duties,  then,  of  a  "  master  of  Israel,"  were 
substantially  the  same  as  the  duties  of  a  '•  gospel 
minister."  Each  under  their  respective  economies 
were  to  teach  (1),  the  same  doctrine — the  doctrine 
of  regeneration ;  (2),  administer  to  the  regenerate 
the  ordinance  of  admission  into  the  Church ;  and 
(3),  each  were  to  have  oversight  of  "the  regenerate," 
the  "flock  of  God,"  the  "heritage  of  God"  or  the 
Church  of  God. 

But,  had  the  "  masters  of  Israel "  an  assurance, 
with  gospel  ministers,  that,  not  "  being  lords  over 
God's  heritage,  but  being  ensamples  for  the  flock," 
"  when  the  chief  shepherd  shall  appear"  they  should 
"  receive  a  crown  of  glory  that  fadeth  not  away  " — 
had  the  ^''master  of  Israel'^  an  assurance  or  promise  of 
eternal  life  ?  The  land  belonging  to  the  Lord  ("  the 
land  shall  not  he  sold  forever ;  for  the  land  is  mine" 
Lev.  XXV,  23 — "a  dwelling-house  in  a  walled  city" 
"  shall  be  established  forever  to  him  that  bought  it  through- 
out his  generations;  it  shall  not  go  out  in  the  jubilee^'' 
Lev.  XXV,  29,  30),  the  "master  of  Israel"  "freely 
having  received  (an  inheritance  in  the  reallotment  of 
the  jubilee)  freely  gave"  (sharod  that  inheritance 
with  "  the  adoption").  "  Freely  ye  (gospel  minis- 
ter) have  received  (a  title  to  eternal  life)  freely 
give  "  (freely  share  with  your  spiritual  children  that 
\vhich  you  have  received  of  God  as  a  gift  of  his 


COMMONWEALTH    OF    ISRAEL,    ETC.  177 

grace) .  The  under-shepherd  must  imitate  the  example 
of  the  chief-shepherd  in  dispensing  freely  spiritual 
blessings.  There  can  be  no  mistake  as  to  the  meaning 
of  this  free  gift  of  God  to  the  regenerate,  of  an  inherit- 
ance in  the  earthly  Canaan.  It  was  a  gift  by  which  he 
pledged  himself  to  those  who  were  "  faithful  unto 
death,"  that  they  should  receive  "  an  inheritance 
incorruptible,  undefiled,  and  that  fadeth  not  away." 
This  earthly  home,  the  gift  of  God's  grace  to  them, 
like  all  earthly  things,  might  fade  away,  but  not  so 
"the  mansion"  which  it  represented  in  "the  skies" 
— that  "house  not  made  with  hands,  eternal  in  the 
heavens."  The  possessing,  by  divine  appointment, 
"  an  inheritance  among  them  that  are  sanctified"  in 
the  earthly  Canaan,  seems  to  have  been  a  foretaste 
or  pledge  to  such  of  "  an  inheritance  among  them 
that  are  sanctified"  in  the  heavenly  Canaan.  The 
patriarchs  "  desired  a  better  country,  that  is,  a  heav- 
enly"— "  looked  for  a  city,  which  hath  foundations, 
whose  builder  and  maker  is  God"  (Heb.  xi,  10). 
This  is  no  new  doctrine,  and  there  can  be  no  mistake 
as  to  the  hope  which  a  "  master  of  Israel"  was  en- 
titled to  entertain  ;  and  there  can  be  no  mistake  as 
to  the  hope  which  a  landborn  "  forsaking  father  and 
mother"  and  following  a  "  master  of  Israel,"  or  an 
under-shepherd  in  "  the  regeneration  "  was  entitled 
to  entertain.  They  had  not  only  the  promises  of 
the  covenant  of  circumcision,  but  hope  was  shadow- 
ed  forth    to   them    in   that  they,   in   being   intro- 


178  THE    HEBREW    NATION. 

duced  among  the  regenerate,  were  made  heirs,  and, 
in  due  time,  they,  as  members  of  a  "  household  of 
God,"  were  put  in  possession  of  "an  inheritance 
among  them  that  are  sanctified ''  in  the  earthly 
Canaan — "  a  pattern  of  things  in  the  heavens " 
(Heb.  ix,  23),  and  to  them  "  a  shadow  of  good 
things  to  come."  A  "  shadow"  to  them  (the  regen- 
erate) of  a  home  in  the  "  household  of  God,"  in  that 
"  house  not  made  with  hands,  eternal  in  the  heav- 
ens," and  a  "pattern  of  things  in  the  heavens,"  in 
that  the  regenerate  only  shall  inherit  the  kingdom 
of  God  on  high.  At  the  last  day  the  king  shall 
say,  "  Come,  ye  blessed  of  my  father,  inherit  the 
kingdom  2:)repared  for  you  from  the  foundation  of 
the  world ;"  that  is,  the  regenerate  only  are  "  bless- 
ed" and  brought  into  possession  of  this  inheritance; 
for,  "  Except  a  man  be  born  again,  he  can  not  see 
the  kingdom  of  God." 

Allusions  to  "  the  adoption,"  and  to  the  ground 
of  assurance  which  they  had  of  eternal  life,  under 
the  Old  Testament  economy,  abound  in  the  New 
Testament  Scriptures.  The  expressions,  "shall  in- 
herit eternal  life,"  "  shall  inherit  everlasting  life," 
"  shall  inherit  the  kingdom  of  God,"  "  partakers  of 
the  inheritance  of  the  saints  in  light,"  refer  to  as- 
surances which  "  the  heritage  of  God,"  "  the  regen- 
eration," "the  sanctified,"  "the  adoption,"  "the 
righteous,"  and  "  households  of  God "  have  had 
from  the  beginning.     "  And  now  brethren,  1  com- 


COMMONWEALTH    OF    ISRAEL,    ETC.  179 

mend  you  to  God,  and  to  the  word  of  his  grace, 
which  is  able  to  build  you  up,  and  to  give  you  an  in- 
heritance among  all  them  that  are  sanctified  (Acts  xx, 
32).  Not  only  among  those  who  had  been  sanctified 
and  saved  during  the  few  years  which  the  New 
Testament  economy  had  existed,  but  among  all 
those  who,  from  the  beginning,  had  been  sanctified 
and  entered  into  "  the  inheritance  of  the  saints  in 
light."  "  The  righteous,"  in  Solomon's  time,  "  had 
hope  in  his  death."  The  apostle  alludes,  in  the  fol- 
lowing, to  the  landborn  born  again,  as  adopted  into 
a  "household  of  G-od;"  that  is,  "the  adoption,"  or 
"  the  regeneration,"  and  to  their  hopes.  "  And  if 
children  (in  a  '  household  of  God ')  then  heirs  (in 
'  the  heritage '  or  Church)  of  God,  and  joint  heirs 
with  Christ  (the  chief-shepherd),  if  so  be  that  we 
Buffer  ('  faithful  unto  death  ')  with  him,  that  we  may- 
be also  glorified  together"  (Kom.  viii,  17).  A  land- 
born,  "  forsaking  father  and  mother,"  upon  giving 
satisfactory  evidence  of  a  new  birth,  in  being  cir- 
cumcised, was  received  as  a  child  ("  those  who  were 
his  parents  before  being  no  longer  regarded  as  such 
after  this  ceremony" — tradition)  in  a  "  household 
of  God,"  and  the  apostle  draws  ^Ae  sequence:  "And 
if  children,  then  heirs,"  etc. — sharing  with  a  "mas- 
ter of  Israel,"  or  an  under-shepherd,  as  heir-  or 
*'  joint  heir,"  an  inheritance  in  the  earthly  Canaan 
and — "  saved  in  hope" — prospectively  sharing  with 
the  chief  shepherd  an  inheritance  in  the  heavenly 


180  THE    HEBREW    NATION. 

Canaan,  if  he  continued  faithful,  "  if  so  be  that  we 
suffer,"  etc. 

The  exact  state  of  things  as  they  existed  in  the 
Church  or  "  heritage  of  God,"  the  sj)ecial  charge  of 
the  "  chief-shepherd,"  and  sanctifier  of  the  "  people 
of  the  congregation"  (khakal,  Heb. — ecchsia,  Sept.), 
under  the  former  economy,  is  referred  to  in  the 
Epistle  to  the  Hebrews :  "  For  it  became  him  (God 
the  Father)  for  whom  are  all  things,  and  by  whom 
are  all  things,  in  bringing  many  sons  unto  glory,  to 
make  the  captain  of  their  salvation  perfect  through 
sufferings.  For  both  he  that  sanctifieth  and  they 
who  are  sanctified  are  all  of  one ;  for  which  cause 
he  is  not  ashamed  to  call  them  brethren,  saying,  I 
will  declare  thy  name  unto  my  brethren  ;  in  the 
midst  of  the  Church  (Greek,  ecdesia)  will  I  sing 
praise  unto  thee.  And  again,  I  will  put  my  trust  in 
him.  And  again.  Behold  I  and  the  children  which 
God  hath  given  me"  (Heb.  ii,  10-13). 

(1)  The  "  adoption,"  or  the  landborn  born  again, 
in  a  household  of  the  "  people  of  the  congregation" 
(hhahalj  Heb. — ecdesia,  Sept.),  a  "  household  of 
God,"  were  "sons"  with  those  of  that  household, 
on  their  way  to  "  glory" — "  sons"  and  "  heirs"  of 
the  gifts  of  God's  grace,  an  inheritance  in  his  king- 
dom on  earth,  and  an  inheritance  in  his  kingdom  on 
high. 

(2)  "  The  captain  of  the  Lord's  host"  (Josh,  v, 
15),  the   "  shepherd   of  Israel  that  leadoth  Joseph 


COMMONWEALTH    OP   ISRAEL,    ETC.  181 

like  a  flock"  (Ps.  Ixxx,  1),  the  leader  of  the  "Church 
{ecclesia)  in  the  wilderness"  (Acts  vii,  38),  "the 
messenger  of  the  covenant"  and  "my  messenger'' 
whom  "  I  will  send"  (Malachi  iii,  1),  "Jesus  Christ, 
the  same  yesterday  and  to-day  and  forever''  (Heb. 
xiii,  8),  was  ^^  the  captain  of  their  salvation''  and  the 
sanctifier  of  those  "  sons,"  who,  "  forsaking  father 
and  mother"  for  his  sake,  in  the  reception  of  "the 
token  of  the  covenant "  in  their  flesh,  were  received 
among  "  the  clean ''  as  children  of  the  covenant  and 
children  of  the  head  of  a  "  household  of  God;"  and, 
"  sanctified  and  meet  for  the  master's  use,"  by  com- 
mand of  "  the  sanctifier,"  or  the  "  chief-shepherd," 
speaking  in  his  word  to  an  under-shepherd,  they 
received  "  an  inheritance "  in  the  earthly  Canaan 
as  "children"  and  "heirs"  in  a  "household  of 
God" — "  among  them  that  are  sanctified." 

(3)  The  apostle  says,  that  the  "  messenger  of  the 
covenant,"  the  "  sanctifier"  of  his  peoj)le  and  "  cap- 
tain of  their  salvation,"  and  the  people  which  he 
sanctified  were  "one"  people — "for  both  he  that 
sanctifieth  and  they  who  are  sanctified  are  all  of 
one" — and  therefore  it  is  that,  "speaking  by  the 
mouth  of  David,"  he  called  them  brethren^  saying,  "I 
will  declare  thy  name  (the  name  of  the  father)  unto 
my  brethren^  in  the  midst  of  the  congregation 
(khahal^  Heb. — ecclesia,  Sept.)  will  i  praise  thee" 
(Ps.  xxii,  22);  and  therefore  it  is  that,  he,  b}^  the 
mouth  of  the  prophet  Isaiah,    calls   them   children^ 


182  THE    HEBREW   NATION. 

saying,  "  Behold,  I  and  the  children  whom  the  Lord 
hath  given  me"  (Isa.  viii,  18).  I  have  repeatedly 
pointed  out  that  the  "  people  of  the  congregation  " 
(jkhahaJ,  Heb. — ecclesia,  Sept.)  were  composed  of  house- 
holds of  the  "  Hebrew  of  the  Hebrews,"  and  house- 
holds of  the  landborn  born  again.  It  appears,  there- 
fore, that  "  the  adoption,^^  or  the  landhorn  horn  again,  in 
a  "  household  of  God,^'  were  not  only  "  children  "  and. 
"  brethren  "  of  a  "  master  of  Israel,^^  or  an  under-shep- 
herd,  over  which  "  brethren  of  the  children  of  IsraeV  this 
under -shepherd  must  ^^  not  rule  with  rigor  ^^  (Lev.  xxv,46); 
hut  they  were  "  children^^  and  "  brethren  "  of  the  "  chief- 
shepherd  " — "  sons^^  on  their  way  to  ^''  glory, ^^ sanctified  by 
the  "  messenger  of  the  covenanV^  and  "  the  captain  of  their 
salvatioUj^^  under  that  economy,  and  the  captain  of  our 
salvation,  "  Jesus  Christ,  the  same  yesterday  and  to-day 
and  forever .'" 

Is  there  anything  unseemly  in  saying,  that  every 
*' child  of  the  covenant"  was  a  "brother"  and 
"  heir "  with  every  other  "child  of  the  covenant," 
under  Christ  the  master  and  "  messenger  of  the 
covenant"  under  that  economy?  I  take  the  posi- 
tion, that  every  true  "shepherd  of  Israel"  and 
those  "following"  him  "in  the  regeneration" — 
that  every  "  child  of  the  covenant "  had  an  assur- 
ance of  everlasting  life,  confirmed  by  the  most 
solemn  promises  and  pledges;  and  more,thQ  chief- 
shepherd,  speaking  by  the  prophet  Isaiah,  gave  sim- 
ilar assurances  to  others,  as  well  as  those   of  that 


COMMONWEALTH    OF    ISRAEL,    ETC.  183 

"fold"  within  the  Jewish  nation.  The  sons  of  out- 
land,  "  that  kept  the  Sabbath  from  polluting  it,  and 
took  hold  of  his  covenant,"  he  assured,  that  their 
prayers  should  be  heard,  that  "their  sacrifices  should 
be  accepted  upon  his  altar,"  and  that  he  would 
gather  "  others  ('  the  outcasts  of  Israel,'  '  strangers 
from  the  covenants  of  promise,'  or  pious  foreign- 
ers) to  him  beside  those  that  are  gathered  unto  him  " 
(Isa.  Ivi,  6-8) — that  he  would  gather  home  to  his 
fold,  "  the  Jerusalem  above  the  mother  of  us  all,'' 
not  only  the  pious  Jew  but  the  pious  "  Gentile," 
and  "  there  shall  be  one  fold  and  one  shepherd." 
"  In  time  past,"  or  under  the  Hebrew  economy, 
"  the  xenoi  of  the  covenants  of  promise,"  or  the  xenoi 
and  dwellers  (resident  foreigners),  could  not  be 
"  fellow-citizens  with  the  saints  and  of  the  house- 
hold of  God"  (Eph.  ii,  11,  19)— could  not  be  mem- 
bers of  a  household  of  "  the  people  of  the  congre- 
gation "  and  of  the  fold  of  an  under-shepherd, 
and  therefore  not  of  that  particular  fold  of  the 
chief-shepherd. 

We  have  set  forth  the  hopes  which  the  "  master 
of  Israel"  and  those  "following"  him '"in  the  re- 
generation"— the  hopes  which  all  the  children  of 
the  covenant  were  entitled  to  entertain.  The  pro- 
minent stipulation  of  the  covenant  of  circumcision 
was,  that  the  person  covenanting,  in  whatever  sphere 
he  might  be  called  to  act,  engaged  to  be  one  "whose 
praise  is  not  of  men  but  of  God "   (Rom.   ii,   2!);, 


184  THE    HEBREW    NATION. 

This  high  regard  for  God  and  his  cause  required  the 
"  master  of  Israel"  to  "  love  the  landborn  born  again 
as  himself"  (Lev.  xix,  34),  and  receive  him  into  his 
household  as  a  "  child  "  and  an  "  heir,"  giving  him 
"  an  inheritance  among  them  that  are  sanctified," 
while  at  the  same  time,  duty  to  Grod,  might  require 
him  to  separate  his  own  "  mocking  "  Ishmael  from 
his  household,  its  duties  and  its  privileges.  On  the 
other  hand  "the  adoption  "  in  a  "household  of  God," 
was  one  who  had  "  forsaken  father  and  mother," 
and  broken  off  every  natural  tie,  that  he  might  be- 
come a  "  child  of  the  covenant''  and  be  numbered 
among  those  "  whose  praise  is  not  of  men  but  of 
God."  On  the  part  of  each,  therefore,  God's  ap-, 
proval  or  "  praise"  was  the  consideration^  with  which 
any  natural  affection  must  not  interfere.  At  the  age 
of  twelve  the  child  (pais)  Jesus  was  found  "  at  the 
feast  of  the  passover"  "  sitting  in  the  midst  of  the 
doctors,"  and  his  language,  "  wist  ye  not  that  I 
must  be  about  my  father's  business,"  implies  that 
the  age  had  come  when  his  duty  to  God  was  para- 
mount. A  person  of  his  age  and  sense  of  duty — a 
landborn,  whose  parents  were  foreigners,  "his 
father's  business"  would  have  required  to  forsake 
father  and  mother  for  a  home  in  a  "  household  of 
the  people  of  the  congregation,"  into  which,  intro- 
duced in  the  reception  of  the  ordinance  of  circum- 
cision as  a   "  child  of  the  covenant,"   he  now,  in  a 


COMMONWEALTH    OF   ISRAEL,  ETC.  185 

*'  household  of  God,"  would  eat  the  passover  "  in  a 
house"  in  which  he  was  not  "born." 

The  names,  '•  thy  bondmen  "  and  "  thy  bondmaids  " 
(Lev.  XXV,  44),  by  which  our  translators  designate 
the  landborn  born  again,  or  "the  adoption,"  in  a 
*'  household  of  God,"  convey,  of  course,  an  errone- 
ous impression.  By  the  LXX,  they  are  designated 
as  pais  and  paidiskea.  Take  a  sample  of  Greek 
usage:  "  unto  you  first  God  having  raised  up  his  son 
{pais)  Jesus"  (Acts  iii,  26);  7iot  bondman  Jesus — 
"  against  thy  holy  child  (  pais)  Jesus  .  .  .  and  that 
signs  and  wonders  may  be  done  by  the  name  of  thy 
holy  child  (pais)  Jesus"  (Acts  iv,  27-30);  not  holy 
bondman  Jesus — "  master  look  upon  my  son  (mbs)j 
for  he  is  mine  only  child"  (only  begotten)  . .  .  Bring 
hither  my  son  (uios).  And  as  he  was  yet  coming, 
the  devil  threw  him  down  and  tare  him.  And  Jesus 
rebuked  the  unclean  spirit  and  healed  the  child  (p)ais) 
and  delivered  him  again  to  his  Father"  (Luke  ix, 
38,  41,  42)  ;  Father  and  son,  not  master  and  buudmanor 
slave — "  Behold  my  servant  (Sept.,  pais,  son)  whom 
I  uphold;  mine  elect  (not  my  bondman!)  in  whom  my 
soul  delighteth  ;  I  have  put  my  spirit  upon  him ; 
he  shall  bring  forth  judgment  to  the  Gentiles  "  or 
nations  (Isa.  xlii,  1). 

Following  the  LXX  and  this  Greek  usage — in- 
stances of  which  usage  might  be  multiplied  almost 
indefinitely — I  read,  Lev.  xxv,  44:  "  Your  servants 
and  your  handmaids,"  your  young  men  and  your 
16 


186  THE   HEBREW    NATION. 

maidens,  which  were  your  sons  and  your  daughters^ 
"the  adoption"  in  a  "household  of  God."  "Your" 
can  not  refer  to  the  head  of  a  household  of  "  the 
people  of  the  land,"  an  uncircumcised  household, 
but  must  refer  to  the  shepherd  and  his  flock. 
Abraham  circumcised  "  the  born  in  his  house  and 
the  bought  with  money  (niin-eth),  descended  of  and 
separated  from  a  son  of  outland"  (Gen.  xvii,  27);  so 
here,  those  young  men  and  maidens  which  "  thou 
shalt  have"  and  of  whom  "  ye  shall  buy,"  are  those 
(min-eth)  "  descended  of  and  separated  from  the  na- 
tions round  about"  (Lev.  xxv,  44)  ;  but  "the  bought 
with  thy  money  must  needs  be  circumcised"  (Gen. 
xvii,  13),  and  "  when  thou  hast  circumcised  him 
then  shall  he  eat  thereof"  (the  passover,  Ex.  xii,  44). 
Further;  we  know  that  the  children  of  the  dwel- 
lers (resident  foreigners)  who  do  act  the  ger  with 
you — who  were  born  again,  or  who  "followed"  a 
master  of  Israel  in  "  the  regeneration  " — were  of 
"the  people  of  the  congregation;"  and  we  know 
just  how  "  the  children  of  their  families  that  are 
with  you,  which  they  begat  in  your  land"  (Lev.  xxv, 
45)  came  to  be  "  your  children,"  "  the  adoption"  or 
"  the  regeneration"  in  "  your  "  households,  viz. :  in 
the  reception  of  the  ordinance  of  circumcision 
"  they  received,  as  it  were,  a  new  hirth  (such  in 
'your'  household  were  'the  regeneration'),  so  that 
those  vvho  were  their  parents  before  were  no  longer 
regarded  as  such  (such  children  in  'your'  household 


COMMONWEALTH    OF    ISRAEL,    ETC.  187 

were  '  the  adoption' or  '  your'  children)  after  this 
ceremony"  (tradition).  And  now,  having  "for- 
saken father  and  mother,"  and  "  followed"  you  "  in 
the  regeneration"  *  are  your  young  men  and  maid- 

*  The  form  of  Church  organization  called  "  the  Church  in  the 
house  "  does  not  seem  to  have  ceased  immediately  upon  the  abro- 
gation of  the  Jewish  economy.  "  At  first,  all  who  were  engaged 
in  propagating  Christianity  administered  this  rite ;  nor  can  it  be 
called  in  question  that  whoever  persuaded  any  person  to  embrace 
Christianity,  could  baptize  his  own  disciple.  But  when  the  Churches 
became -more  regulated,  and  were  provided  with  rules  of  order,  the 
bishop  alone  exercised  the  right  of  baptizing  all  the  new  converts 
to  Christianity."  (See  Mosheim's  Ecclesiastical  History,  Book  I, 
Century  I,  Part  II,  Chapter  IV,  Section  8).  In  the  next  Century, 
we  read  (see  Book  I,  Part  II,  Chapter  IV,  Section  13):  "Adults 
were  to  prepare  their  minds  (for  baptism)  expressly,  by  prayers, 
fasting,  and  other  devotional  exercises.  Sponsors  or  godfathers  were, 
as  I  apprehend,  first  employed  for  adults,  and  afterward  for  chil- 
dren likewise." 

The  "master  of  Israel"  only  "  discipled  "  and  administered  the 
ordinance  of  circumcision  to  such  as  were  of  his  oion  nation,  "  people 
of  the  land,"  or  the  landborn  children  of  foreign  families.  The 
commission  of  the  gospel  minister  is  more  extensive  :  "  Go  ye  there- 
fore and  teach  (or  disciple)  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost  (Matt,  xxviii, 
19).  The  relation  of  the  "  godfather  "  ("  father  in  God  ")  and  the 
**  adult  "  in  the  second  century  ;  and  the  relation  of  that  person  (of 
"  all  those  who  were  engaged  in  propagating  Christianity")  who 
baptized  "  his  own  disciple,"  and  that  disciple  in  the  first  century,  is 
evidently  a  continuation  of  the  Church  in  the  house,  or  of  the  re- 
lation of  a  "master  of  Israel"  and  "the  adoption  "  of  the  Old 
Testament  Church.  The  master  of  Israel  circumcised  a  landborn 
(an  "  adult,"  as  we  have  seen),  following  him  in  "  the  regenera- 


188  THE    HEBREW    NATION. 

ens,  ^^ your''  children ;  "And  if  children,  then  heirs 
(with  you,  an  under-shepherd);  heirs  of  Grod,  and 
joint  heirs  with  Christ"  (the  chief-shepherd  and 
"messenger  of  the  covenant")  and  "ye  shall  make 
them  to  inherit  among  your  children  after  you  unto 
the  inheriting  (that  they  may  inherit)  a  possession" 
(Lev.  XXV,  46)  in  the  earthly  Canaan,  the  earthly 
possession  of  the  Church  of  God ;  or,  that  they  may 
have  "  an  inheritance  among  them  that  are  sancti- 
fied"— the  Church. 

In  reading,  with  our  translators,  "  Both  thy  bond- 
men and  thy  bondmaids,"  we  not  only  blot  from  re- 
membrance the  genealogy  of  this  most  interesting 
portion  of  "  the  family  of  God,"  and  not  only  lose 
the  means  of  understanding  the  allusions,  in  the 
New  Testament  Scriptures,  to  the  triumphs  of  that 
Spirit  which  moved  the  prophets  to  speak  for  the 
edification  of  men  under  that  economy,  and  not 
only  rob  the  Master,  "  the  messenger  of  the  cove- 
nant," "  Jesus  Christ  the  same  yesterday  and  to-day 

tion,"  and  became  his  "father  in  God,"  or  "  godfather,"  and  that 
landborn  became  his  son  "  in  the  Lord,"  or  "  the  adoption,"  or 
"  the  regeneration."  This  name,  "  the  regeneration,"  applied  to 
landborns  "  upon  being  circumcised  after  an  examination,"  under 
the  Old  Testament  dispensation,  and  applied  to  "adults,"  upon 
being  baptized  after  an  examination,  under  the  New  Testament 
dispensation  (the  person  immediately  upon  being  baptized  being 
called  "  the  regeneration"  )  seems  to  have  led  some  to  suppose  that 
the  Fathers  of  the  first  and  second  centuries  taught  the  modern 
doctrine  of  "  baptismal  regeneration." 


COMMONWEALTH    OF    ISRAEL,    ETC.  189 

and  forever,"  of  the  glory  of  his  power  as  herein 
manifested ;  but  we  give  occasion  to  the  enemy  to  blas- 
pheme. Who  has  not  heard  the  hlasphemous  imputa- 
tion: "  Well,  I  know  slavery  is  wrong,  but  it's  in 
the  Bible?"  Not  so  ;  according  to  the  above  show- 
ing, your  pais  and  your  paidishea  were  your  young 
men  and  your  maidens,  your  sons  and  your  daugh- 
ters, "  the  adoption"  in  a  "household  of  God" — that 
part  of  the  flock  of  an  under-shepherd,  the  head  of 
a  "  household  of  God,"  over  whom  the  Holy  Ghost 
gave  him  oversight,  and  over  w^hom  he  "  shall  not 
rule  with  rigor  "  (Lev.  xxv,  46)  at  the  peril  of  the 
eternal  salvation  of  his  soul.  They  were  such  land- 
borns  as  had  "  followed"  him  in  "  the  regeneration," 
"  children  of  the  covenant"  (circumcised),  lambs  of 
*'the  flock  of  an  under-shepherd,"  and  not  only 
"  children  "  and  "  heirs  "  and  "  brothers  "  of  the 
under-shepherd,  but  "children"  and  "heirs"  and 
*'  brothers  "  of  the  chief-shepherd,  and  of  the  loved 
ones  of  the  fold,  for  whom  the  chief-shepherd  gave 
his  life  a  "  ransom,"  and  favors  done  to  whom 
he  receives  as  done  unto  himself — "  inasmuch  as  jq 
have  done  it  unto  one  of  the  least  of  these  my 
brethren^  ye  have  done  it  unto  me" — and  whom  for 
any  one  to  injure,  it  were  "  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and  he  were 
2ast  into  the  sea." 

Finally,   the   reader   will  have  observed,  that  I 
have  not  hitherto  attempted  any  explanation  of  the 


190  THE    HEBREW    NATION. 

expressions- rendered  "  bought  for  money,"  or  "  that 
ye  bu}'."  I  have  remarked  on  page  106,  that  the 
phrases  so  rendered  are  technical  phrases,  "  expres- 
sive of  a  rehition  of  one"  "brother"  to  another 
''brother"  in  that  nation  and  commonwealth  of 
"  brothers,"  and  are  never  used  to  express  a  relation 
of  a  foreigner,  a  son  of  outland,  one  of  the  peoples 
of  the  lands  or  nations,  to  one  of  the  Jewish  nation ; 
or,  in  other  words,  a  Jew  never  "  bought "  a  son  of 
outland,  a  foreigner,  or  a  "  Gentile  "  for  a  "servant" 
— the  "buying"  and  "selling"  was  within  the 
hrotherhood.  JSTow,  that  the  citizens  of  that  com- 
monwealth or  nation  of  brothers  whose  laws  did 
not  permit  one  citizen  to  take  "  usury"  of  another, 
nor  permit  one  citizen  to  exact  of  another  "  aught 
that  is  lent "  in  the  year  of  release,  nor  permit  one 
to  refuse  to  lend  to  another  "  sufiicient  for  his  need," 
harboring  "  the  thought  in  thy  wicked  heart,  say- 
ing, the  seventh  year,  the  year  of  release  is  at  hand" 
(Deut.  XV,  8,  9),  bought  and  sold  olie  another  as 
"servants,"  slaves  or  "bondmen,"  in  any  modern 
acceptation  of  these  terms,  is  utterly  inconceivahlc. 
Before  I  discuss  such  a  question,  I  shall  wait  till 
the  "  accuser  "  of  "  the  brethren  "  shall  repeat  the 
charge ;  wherefore  should  I  so  "  offend  against  the 
generation  of  thy  children  ." 

It  is  difficult  to  speak  of  the  customs  of  an  age  so 
long  past,  among  a  people  whose  form  of  govern- 
ment and  social  habits  are  unlike  anything  we  have 


ETC.  191 

ever  witnessed.  I  can  understand  how  it  was  that 
a  convicted  felon,  that  had  "nothing,"  might  "be 
sold  for  his  theft,"  and  be  compelled  to  labor  for 
some  one  who  could  supply  the  means  to  "make 
full  restitutior; "  (Ex.  xxii,  3).  I  can  understand 
how  it  was  that  a  man  might  be  said  to  "  sell  him- 
self" (his  services)  as  a  laborer  for  a  longer  or 
shorter  period,  and  properly  enough  such  a  man 
might  be  said  to  have  been  "  bought,"  although  we 
would  use  a  different  term  in  such  a  case. 

But  their  modes  of  thought  and  the  proprieties 
of  that  age  are  not  to  be  judged  by  the  modes  of 
thought  and  the  proprieties  of  our  age.  Parents 
now,  in  giving  daughters  in  marriage,  never  expect 
a  "  dowry.''  "  Among  us,  the  father  usually  gives 
a  portion  to  his  daughter,  which  becomes  the  prop- 
erty of  her  husband;  but  in  the  east,  the  bride- 
groom offers  to  the  father  of  his  bride  a  sum  of 
money,  or  value  to  his  satisfaction,  before  he  can 
expect  to  receive  his  daughter  in  marriage.  Of  this 
procedure  we  have  instances  from  the  earliest  times. 
"When  Jacob  had  nothing  which  he  could  immediate- 
ly give  for  a  wife  he  purchased  her  by  his  services 
to  her  father  Laban,  Gen.  xxix,  18.  So  we  find 
Shechem  offers  to  pay  any  value,  as  a  dowry  for 
Dinah,  Gen.  xxxiv,  12.  In  this  passage  is  men- 
tioned a  distinction  still  observed  in  the  east :  (1)  A 
'  dowry '  to  the  family,  as  a  token  of  honor,  to  en- 
gage their  favorable  interest  in  the  desired  alliance. 


192  THE    HEBREW    NATION. 

(2)  '  A  gift '  to  the  bride  herself  e.  g.,  of  jewels  and 
other  decorations,  a  compliment  of  honor,  as  Abra- 
ham's servant  gave  to  Eebecca."  The  "  dowry  of 
virgins"  seems  to  have  been  fifty  shekels  of  silver 
(compare  Ex.  xxii,  16,  17,  and  Deut.  xxii,  28,  29). 
The  "  daughter  "  said  to  have  been  "  sold  to  be  a 
maidservant "  on  the  jDart  of  the  parents,  is  said  to 
have  been  "  betrothed  "  on  the  part  of  the  person  to 
vp^hom  sold;  and  whether  "the  master,"  or  lord 
"betrothed  her  to  himself"  or  "  betrothed  her  to 
his  son,"  "  If  she  please  not  her  master,"  that  is,  in 
modern  parlance,  if  they  did  not  choose  upon  further 
acquaintance  ("  After  the  marriage  was  contracted, 
the  young  people  had  the  privilege  of  seeing  each 
other,  which  was  not  allowed  them  before  ")  to  con- 
summate the  marriage ;  "  then  shall  he  let  her  be 
redeemed,"  but  if  not  redeemed,  and  he  fail  to  "  deal 
with  her  after  the  manner  of  daughters,"  attempting 
to  "  diminish  her  food,  her  raiment,  and  her  duty 
of  marriage"  (hinder  her  rebetrothal),  the  endow- 
ment was  forfeited — "  if  he  do  not  these  three  unto 
her,  then  shall  she  go  out  free  without  money  "  (Ex. 
xxi,  7-11).  I  shall  show,  hereafter,  that  a  daughter 
upon  being  married,  or  betrothed,  ceased  to  be  a 
member  of  her  father's  household,  and  in  the  house- 
hold to  which  she  was  transferred  she  was  a  "  soul 
bought''  (see  Lev.  xxii,  10-12,  page  201).  It  is  evi- 
dent that  marriages  in  "  households  of  faith  "  were 
"only  in  the  Lord"  (1  Cor.  vii,  39).     If  the  expres- 


COMMONWEALTH    OF    ISRAEL,  ETC.  193 

sion  rendered  "  bought  for  money,"  or  '*  that  ye 
buy"  refers  to  an  "  endowment"  instead  of  reading 
in  Gen.  xvii,  13,  "  the  bought  with  thy  money  must 
needs  be  circumcised,"  or  must  needs  be  in  the 
Lord,  we  shall  read  "  the  endowed  with  thy  money 
must  needs  be  circumcised,"  or  must  needs  be  in  the 
Lord ;  and  it  is  a  fact  well  authenticated,  that  be- 
trothals took  place  as  early  as  twelve  or  thirteen 
years  of  age,  the  age  at  which  the  Eabbins  say  that 
converts  might  quit  their  father's  house  of  their 
own  accord,  and  upon  being  circumcised  or  bap- 
tized, *'  those  who  were  their  parents  were  no  longer 
regarded  as  such  after  this  ceremony."  Then  "  the 
children  of  dwellers  "  (resident  foreigners)  who  do 
act  the  ''  ger  with  you  "  (of  their  own  accord)  and 
the  children  "  of  their  families  that  are  with  you 
which  they  begat  in  your  land  "  (Lev.  xxv,  45), 
circumcised  and  baptized,  or  "  in  the  Lord,"  and 
"endowed  of  money,"  and  thus  introduced  in  your 
families,  were  "  your  children,"  and,  if  not  married 
within  the  household,  to  be  dealt  with  "  after  the 
manner  of  "  sons  and  daughters. 

I  suggest  another  explanation:  When  persons  "make 
a  singular  vow,  the  persons  shall  be  for  the  Lord 
by  thy  estimation.  And  thy  estimation  shall  be  for 
the  male  from  twenty  years  old,  even  unto  sixty 
years  old,  even  thy  estimation  shall  be  fifty  shekels 
of  silver,  after  the  shekel  of  the  sanctuary.  And  if 
it  be  a  female,  then  thy  estimation  shall  be  thirty 
17 


194  THE   HEBREW   NATION. 

shekels  of  silver.  And  if  it  be  from  five  years  old 
even  unto  twenty  years  old,  then  thy  estimation 
shall  be  of  the  male  twenty  shekels,  and  of  the 
female  ten  shekels,"  etc.  (Lev.  xxvii,  2-8). 

A  landborn  in  forsaking  father  and  mother  and 
"following"  a  master  of  Israel  "  in  the  regenera- 
tion "  consecrated  himself  to  God  ;  or,  as  we  would  say 
of  such  an  one,  "  the  vows  of  God  are  upon  him." 
Such  a  person  in  becoming  a  member  of  a  "  house- 
hold of  God"  took  upon  him  a  "vow''  to  "be  for 
the  Lord,"  in  the  highest  sense  of  that  term,  as  we 
understand  it.  If  this  be  the  meaning  of  a  "  sin- 
gular vow  "  (individual  consecration),  then  we  would 
expect  to  find,  in  this  connection,  references  to 
"the  estimation"  of  "  silver."  The  expression  ren- 
dered, "  bought  with  money  "  or  "  gotten  with  sil- 
ver," would  supply  that  reference.  Suj^posing  this 
to  be  the  reference,  the  group  of  facts  are  very  suggest- 
ive. God  appoints,  or  "estimates,"  the  value  of  a 
soul,  or  a  life,  in  "corruptible  things"  —  in  so 
many  shekels  of  "  silver."  A  master  of  Israel,  an 
under-shepherd,  a  type  of  Jesus  Christ  the  great 
Redeemer,  pays  in  "corruptible  things"  the  set 
"price"  of  a  soul,  and  that  soul  is  redeemed  and  in- 
troduced, as  his  son  and  his  heir,  in  his  household, 
or  "  among  them  that  are  sanctified,"  receiving  in  the 
corruptible  inheritance  of  the  Church  (the  earthly 
Canaan)  "  an  inheritance  "  corruptible,  liable  to  be 
defiled,  and  that  fadeth  away. 


COMMONWEALTH    OF    ISRAKI  ,    ETC.  105 

What  a  shadow!  As  did  the  under-shcpherd  so 
does  the  chief-shei3herd,  as  did  the  typical  Eedeemer 
so  does  the  antitypical  Eedeemer.  God  appointed 
"  the  price  ;"  the  chief-shepherd,  the  great  Eedeem- 
er, pays  the  appointed  "price,"  "  not  with  corrupt- 
ible things,  such  as  silver  and  gold  .  .  .  but  with  his 
own  precious  blood"  (1  Pet.  i,  18,  19).  The  soul 
redeemed  is  introduced  as  a  "son  "and  "heir" 
among  them  that  are  sanctified  (the  Church),  receiv- 
ing, in  the  incorruptible  inheritance  of  the  Church 
(the  heavenly  Canaan),  "an  inheritance  incorrupt- 
ible, undefiled  and  that  fadeth  not  away!"  In  this 
view,  a  landborn,  in  following  a  master  of  Israel  in 
the  regeneration,  forsook  all  for  a  home  in  a  "  house- 
hold of  God,"  the  household  of  his  typical  Eedeem- 
er,* and  was  "saved  in  hope;"  so  we  forsake  all  for 

*  The  names  given  to  the  "  master  of  Israel "  favors  this  view — 
"Prince,  Master,  Lord  or  Rider.  All  these  titles  are  used — sometimes 
the  one  and  sometimes  the  other — to  express  the  authority  of  the 
Elders.  Isaac,  when  he  instals  Jacob  in  the  birthright,  says,  *  be 
lord  over  thy  brethren,  and  let  thy  mother's  sons  bow  down  to 
thee.'  When  he  tells  Esau  what  he  had  done,  he  says,  *  I  have  made 
him  thy  lord,  and  all  his  brethren  have  I  given  to  him  for  servants.'  " 
**  He  was  all  that  was  implied  in  the  titles  Kinsman,  Redeejner,  Re- 
venger or  Avenger  of  blood."  "  From  the  first  promise  of  a  Sav- 
io  ur,  down  to  the  giving  of  the  law  at  Sinai,  he  was  the  heir  of  the 
inheritance — he  was  the  Prince  or  Ruler — he  vr&s  the  sacrijicer  or  Priest 
over  all  his  father's  house  .  .  .  Hence,  every  elder  brother  was  a  type 
of  Him  who  is  called  the  heir  of  all  things — the  King — the  Prophet — 
the  Great  High  Priest  over  all  the  family  of  God"  {Life  of  Abraham, 
by  Rev.  S.  Crothers,  D.  D.,  pages  16,  17,  18).    From  ''  the  giving  of 


196  THE    HEBREW   NATION. 

Christ  and  a  home  in  the  household  of  our  redeem- 
er, and  are  "  saved  in  hope,"  in  that  home  which  he 
has  gone  "  to  prepare  "  for  us,  "that  house  not  made 
with  hands  eternal  in  the  heavens." 


the  law  at  Sinai  "  to  the  coming  of  Christ,  the  elders,  of  course, 
ceased  to  act  as  Priests,  the  duties  of  a  priest  being  performed  by 
the  Levites. 

It  may  not  be  out  of  place,  here,  to  observe  that  the  phrase  ren- 
dered "  master  of  Israel,"  means  rather  Teacher  of  Israel.  Nico- 
demus  says  to  the  Saviour,  "  we  know  that  thou  art  a  teacher  {di- 
dashalos)  come  from  God"  (John  iii,  2),  and  the  Saviour  says  to 
Nicodemus,  "  Art  thou  a  master  {didaskalon — teacher)  of  Israel " 
(John  iii,  10)?  If  Nicodemus  was  one  of  the  Sanhedrim,  as  some 
have  supposed  from  the  expression,  "  ruler  of  the  Jews"  (John  iii, 
1),  it  only  assures  us  that  he  was  an  elder,  teacher,  or  **  master  of 
Israel,"  or  the  head  of  a  household  of  "  the  people  of  the  congre- 
gation." "  And  the  Lord  said  unto  Moses,  gather  unto  me  seventy 
men  of  the  elders  of  Israel,  whom  thou  knowest  to  be  elders  of  the 
people,  and  ofl5cers  over  them  "  (Num.  xi,  16),  and  Moses,  having 
done  so,  "  the  Lord  took  of  the  Spirit  that  was  upon  him  and  gave 
it  unto  the  seventy  Elders,  and  it  came  to  pass,  that  when  the  spirit 
rested  upon  them  they  prophesied  and  did  not  cease  "  (Num.  xi,  24, 
26).  If  he  held  this  high  office,  then  most  certainly  he  was  a 
"  master  of  Israel,"  or  head  of  a  household  of  "  the  people  of  the 
congregation  ;"  and  this  higher  office  did  not  interfere  with  \i\s  first 
duty — **  to  provide  for  his  own  household."  Noah  was  an  elder  and 
a  "  preacher  of  righteousness."  The  masters  or  •'  teachers  of  Is- 
rael," were  "preachers  of  righteousness,"  and  each  had  charge  of 
a  portion  of  "  the  heritage  of  God,"  or,  as  under-shepherds  of  the 
chief-shepherd,  had  charge  of  a  portion  of  "  the  flock  of  God  " — their 
own  households.  It  was  their  duty  to  receive  landborns  as  children 
into  their  households  and  to  a  seat  at  the  passover  table  ("  when 
thou  hast  circumcised  him  then  shall  he  eat  thereof,"  Ex.  xii,  44) 


COMMONWEALTH    OF   ISRAEL,    ETC.  197 

We  would  then  understand  Gen.  xvii,  13,  14,  some- 
what as  follows :  "  He  that  is  born  in  thine  house 
and  he  that  hath  consecrated  himself  to  God 
('  gotten  '  of  the  Spirit  and  the  redemption  of  '  sil- 
ver ')  in  thine  house,  or  he  that  will  take  upon  him 
the  vows  of  God  in  a  household  of  God,  must 
needs  be  circumcised,  and  my  covenant  shall  be  in 
your  flesh  for  an  everlasting  covenant.  And  the 
un circumcised  male  whose  flesh  of  his  foreskin  is 
not  circumcised,  that  eoul  shall  be  cut  off  (mm)  from 
his  people  ('people  of  the  congregation  ');  he  hath 
broken  my  covenant."  That  this  is  the  meaning  of 
the  expression  rendered,  "  bought  with  money  "  or 
"  gotten  of  silver,''  and  that  this  was  ''  the  price '' 
for  which  a  lundborn,  following  a  master  of  Israel 
in  the  regeneration,  was  "bought"  by  that  master 
of  Israel — that  head  of  a  "household  of  God"  and 


and  answer  questions  proposed  by  these  children  {"  when  your 
children  shall  say  unto  you,  what  mean  you  by  this  service  ?  Then 
ye  shall  say,"  etc.  Ex.  xii,  26,  27)  and  "  train  these  children  up 
in  the  nurture  and  admonition  of  the  Lord."  So  the  apostle  Peter 
was  an  elder,  under-shepherd,  teacher  or  "  preacher  of  righteous- 
ness," "  The  elders  which  are  among  you  I  exhort,  who  am  also  an 
elder  .  .  .  feed  (teach  or  preach  to)  the  flock  of  God,"  and  "when 
the  chief-shepherd  shall  appear  ye  shall  receive  a  crown  of  glory  " 
(I  Pet.  V,  1-4);  or,  "turning  many  <o  righteousness,"  they  shall  be  "as 
stars  in  your  crown  of  rejoicing."  The  title,  redeemer,  of  course, 
ceased  to  be  applicable  to  an  elder  after  the  coming  of  Christ;  just 
as  the  title  priest  had  ceased  to  be  applicable  to  such,  from  "  the 
giving  of  the  law  at  Sinai." 


198  THE    HEBREW    NATION. 

type  of  the  great  Eedeemer,  I  do  not  assert  positively. 
While  it  has  the  ring  of  "silver"  (an  emblem  of 
purity),  it  becomes  us  to  tread  lightly  in  dealing 
with  things  so  sacred.  With  these  suggestions, 
therefore,  and  with  the  positions  heretofore  taken, 
as  to  the  utter  impossibility  of  the  expressions  ren- 
dered "bought  with  money"  or  "that  ye  buy," 
being  understood  in  any  modern  acceptation  of  these 
terms,  I  leave  open,  for  the  present,  the  question  or 
questions,  as  to  the  exact  purpose  or  purposes,  which 
money  served  in  connection  with  transactions  be- 
tween one  "brother"  and  another  "brother,"  in 
that  nation  and  commonwealth  of  "brothers;"  and, 
especially,  as  to  the  exact  purpose  or  purposes 
which  it  served  within  that  inne;-  circle,  "  the 
Church  of  the  living  God,"  in  connection  with  a 
relation  existing,  or  about  to  exist,  between  the 
shepherd  and  his  flock,  between  the  head  of  a 
"household  of  G-od "  and  the  "children  of  the 
covenant,"  "the  regeneration  "  or  "  the  adoption," 
in  that  household. 


CHAPTER  V. 

HOUSEHOLDS     OP     GOD. 

1.  And  the  Lord  spake  unto  Moses,  saying, 

2.  Speak  unto  Aaron  and  his  sons,  that  they  sep- 
arate themselves  from  the  holy  things  of  the  chil- 
dren of  Israel,  and  that  they  profane  not  my  holy 
name,  etc. 

9.  They  shall  therefore  keep  mine  ordinance,  lest 
they  bear  sin  for  it,  and  die,  therefore,  if  they  pro- 
fane it;  I  the  Lord  do  sanctify  them. 

10.  There  shall  no  stranger  (zar)  eat  of  the  holy 
thing ;  a  sojourner  (Joshabh,  Heb. — paroikos,  Sept. — 
dweller,  resident  foreigner)  of  the  priest,  or  a  hired 
servant  (hireling),  shall  not  eat  of  the  holy  thing. 

11.  But  if  the  priest  buy  any  soul  with  his  money, 
he  shall  eat  of  it,  and  he  that  is  born  in  his  house ; 
they  shall  eat  of  his  meat. 

12.  If  the  priest's  daughter  also  be  married  unto 
a  stranger  (zar),  she  may  not  eat  of  an  offering  of 
the  holy  things. 

13.  But  if  the  priest's  daughter  be  a  widow,  or 
divorced,  and  have  no  child,  and  is  returned  unto 
her  father's  house,  as  in  her  youth,  she  shall  eat  of 
her  father's  meat ;  but  there  shall  no  stranger  (zar) 
eat  thereof  (Lev.  xxii). 

(199) 


200  HOUSEHOLDS   OF   GOD. 

I.  Tlie  priest's  household  consisted  of  a  "  soul " 
bought  "  with  his  money  "  and  "  he  that  is  born  in 
his  house" — "they  shall  eat  of  his  meat"  (v.  10). 
Except  (1)  when  "  unclean^'"  "  The  soul  which  hath 
touched  any  such  ('  whereby  he  may  be  made  un- 
clean,' 5th  verse)  shall  be  unclean  until  even,  and 
shall  not  eat  of  the  holy  things,  unless  he  wash  his 
flesh  in  water.  And  when  the  sun  is  down,  he  shall 
be  clean,  and  shall  afterward  eat  of  the  holy  things; 
because  it  is  his  food"  (vs.  6-7).  Except  (2)  whm 
*'  cut  off  from  my  (God's)  presence^  "  Say  unto  them, 
whosoever  he  be  of  all  your  seed  ('  the  born  in  his 
house'  and  the  'soul'  bought  'with  his  money') 
among  your  generations,  that  goeth  unto  the  holy 
things,  which  the  children  of  Israel  hallow  unto  the 
Lord,  having  his  uncleanness  upon  him,  that  soul  shall 
be  cut  off  from  my  presence''  (v.  3).  That  is,  "they 
shall  not  come  near  (again~)  to  me  to  do  the  office  of 
a  priest  unto  me,  nor  come  near  {again')  to  any  of 
my  holy  things  in  the  most  holy  place;"  "  but  they 
shall  be  (or  may  be  again)  ministers  in  my  sanctu- 
ary, having  charge  at  the  gates  of  the  house  and  minister- 
ing to  the  house:  they  (those  who  repent  and  again 
exercise  the  office  of  a  Levite)  shall  slay  the  burnt- 
offering  and  the  sacrifice  for  the  people  and  they 
shall  stand  before  them  to  minister  unto  them." 
"  But  the  priests,  the  Levites,  the  sons  of  Zadok, 
that  kept  the  charge  of  m}^  sanctuary  when  the 
children  of  Israel  went  astray  from  me,  thc}^  shall 


HOUSEHOLDS   OP   GOD.  201 

come  near  to  me  to  minister  unto  me,  and  they  shall 
stand  before  me  to  offer  unto  me  the  fat  and  the 
blood,  saith  the  Lord  God :  They  shall  enter  into  my 
sanctuary^  and  they  shall  come  near  to  my  table,  to  minis- 
ter unto  me  and  they  shall  keep  my  charge'^  (See  Ez.  xliv, 
10-16). 

The  priest's  daughter,  when  married  (if  married 
unto  a  stranger — azar)  was  no  longer  of  her  father's 
household — "  she  may  not  eat  of  an  offering  of  the 
holy  things"  (v.  12).  Of  course,  if  she  was  married 
to  a  "  soul"  bought,  or  "endowed,"  "  with  his  (her 
father's)  money,"  as  was  the  daughter  of  Sheshan 
(see  1  Chron.  ii,  35-^1),  she  continued  with  him  to 
*'  eat  of  it"  (v.  11).  But  if  '•  the  priest's  daughter 
be  a  widow,  or  divorced  (rather  '  betrothed '  and 
'endowed'  and  not  'pleasing  her  lord,'  had  been 
'redeemed,' etc.,  see  page  192)  and  have  (if  a  widow) 
no  child,  and  is  returned  unto  her  father's  house,  as 
in  her  youth,  she  shall  eat  of  her  father's  meat; 
but  there  shall  no  stranger  (zar)  eat  thereof"  (v. 
13).  The  question  may  be  asked,  if  the  household 
consisted  of  a  "soul"  bought,  or  endowed,  "with 
money"  and  "  the  born  in  the  house,"  under  which 
expression  would  the  priest's  daughter  be  designated 
when  in  the  household  of  her  late  husband  or 
father-in-law?  I  answer,  not  under  the  expression 
"  born  in  his  house,"  but  under  the  expression 
bought,  or  endowed,  "  with  his  money."  So  also, 
if  she  had  been  transferred  to  the  household  as  a 


202  HOUSEHOLDS   OF    GOD. 

betrothed,  she  would  be  designated  as  one  bought, 
or  endowed,  "  with  money ;"  and  whether  the 
head  of  that  household  had  "  betrothed  her  to 
himself,"  or  "betrothed  her  unto  his  son,"  "if  she 
pleased  not  her  master,"  or  Lord,  the  marriage 
would  not  be  consummated,  and  "  then  shall  he  let 
her  be  redeemed,"  or,  not  "  dealing  with  her  after 
the  manner  of  daughters,"  she  was  at  liberty  to  re- 
turn to  her  father's  house,  "  as  in  her  youth,"  and 
again  eat  "  of  her  father's  meat,"  and,  of  course, 
was  Si  zar,  or  "stranger,"  in  relation  to  the  house- 
hold in  which  lately  she  had  been  a  "  soul"  bought, 
or  endowed,  "  with  money."  In  general,  then,  a 
daughter,  upon  being  married,  or  "  betrothed"  and 
endowed,  ceased  to  be  a  member  of  her  father's 
household,  and  in  the  household  to  which  she  was 
transferred  was  a  "soul"  bought,  or  endowed  "  with 
money."  Then  the  expression,  "  There  shall  no 
stranger  (zar)  eat  of  the  holy  thing,"  in  the  10th 
verse,  and  repeated  in  the  13th  verse,  is  equivalent 
to  saying  that  one  of  another  household  *  shall  not  eat 
of  it. 

*  This  meaning  of  the  Hebrew  word,  zar,  may  be  abundantly 
verified.  Thus  :  "  If  brethren  dwell  together,  and  one  of  them 
die,  and  have  no  child,  the  wife  of  the  dead  shall  not  marry  without 
unto  a  stranger  {zar — one  of  another  household  or  family);  her  hus- 
band's brother  shall  go  in  unto  her  and  take  her  to  him  to  wife," 
etc.  (Deut.  xxv,  5-10).  The  Sadducees  quote  this  Scripture  to  make 
a  point  against  the  doctrine  of  the  resurrection,  saying,  '•  Master, 


HOUSEHOLDS   OF    GOD.  203 

Then  the  priest's  household  consisted  of  those 
who  ate  the  holy  meat,  viz.:  the  "soul"  bought,  or 
endowed,  or  redeemed,  "  with  his  money,"  and  the 

Moses  said  if  a  man  die,  having  no  children,  his  brother  shall  marry 
his  wife  and  raise  up  seed  unto  his  brother.  .  .  .  Therefore  in  the 
resurrection  whose  wife  shall  she  be  of  the  seven  ?"  (See  Matt,  xxii, 
23-28).  It  is  said  of  the  two  women  who  came  before  Solomon  for 
judgment  as  to  whom  belonged  the  living  child,  "  And  the  one 
woman  said,  I  and  this  woman  dwell  in  one  house  .  .  .  and  we  were 
together  j  there  was  no  stranger  [zar — one  of  another  house — Sept., 
no  one)  save  we  two  in  the  house  "  (1  Kings  iii,  16-18).  Eleazer  the 
priest  took  the  brazen  censers,  which  the  rebellious  Korah  and  his 
company  had  used,  and  "  made  broad. plates  for  a  covering  of  the 
altar,  to  be  a  memorial  unto  the  children  of  Israel  that  no  stranger 
{zar — one  of  another  household  or  family),  which  is  not  of  the  seed 
of  Aaron,  come  near  to  offer  incense  before  the  Lordj  that  he  be 
not  as  Korah  and  his  company  "  (Num.  xvi,  39,  40).  Comparing 
Num.  xvi,  1,  with  the  above,  it  appears  that  "  Korah,  the  son  of 
Izhar,  the  son  of  Kohath,  the  son  of  Levi,"  was  a  zar  "  which  is 
not  of  the  seed  of  Aaron."  **  And  thou  shalt  make  it  an  oil  of  holy 
ointment .  .  .  And  thou  shalt  anoint  Aaron  and  his  sons  .  .  .  Whoso 
compoundeth  any  like  it,  or  whosoever  putteth  any  of  it  upon  a 
stranger  {zar — one  of  another  household  or  family),  shall  even  be 
cut  off  from  his  people  "  (Ex.  xxx,  25,  30,  33).  Strange  incense  and 
strange  fire  is  always  zarah  incense  and  znrah  fire.  The  "  stranger 
{zar)  that  cometh  nigh  shall  be  put  to  death  "  (Num.  i,  51,  and  iii, 
10,  38).  I  think  the  statement  to  be  correct,  that  every  family  and 
household  of  the  Hebrew  nation  were  strangers  {zar  or  zarim)  in  re- 
lation to  every  other  family  and  household,  and  of  course  they  were 
all  brethren  in  a  national  sense  ;  but  the  prophets  say  that  the  zarim 
(brothers)  often  acted  badly,  "  For  strangers  (false  brethren)  are 
risen  up  against  me  and  oppressors  seek  after  my  soul,  they  have 
not  set  God  before  them.     Selah  "  (Ps.  liv,  3).     "  Our  inheritance  is 


204  HOUSEHOLDS   OF   GOD. 

"born  in  his  house;"  and  they  are  always  referred  to 
elsewhere  in  the  Scriptures  as  Ms  children — "  thy  sons," 
"thy  daughters,"  and  "thy  seed."  Thus  we  read, 
"  this  is  thine ;  the  heave  offering  of  their  gift,  with 
all  the  wave  offerings  of  the  children  of  Israel,  I  have 
given  them  unto  thee,  and  to  thy  sons  and  to  thy 
daughters  with  thee  by  a  statute  forever ;  every  one 
that  is  clean  in  thy  house  shall  eat  of  it."  "  And 
whatsoever  is  first  ripe  in  the  land,  which  they  shall 


turned  to  strangers  (false  or  apostate  brethren)  our  houses  to  foreign- 
ers "  (Lam.  V,  1).  "  Behold,  therefore,  I  will  bring  strangers  (false 
brethren)  upon  thee,  the  terrible  of  the  nations" — intestine  war  (Ez. 
xxviii,  7).  **  And  strangers  (false  brethren),  the  terrible  of  the  na- 
tions, have  cut  him  oflF  and  have  left  him  .  .  .  and  all  the  peoples  of 
the  earth  have  gone  down  from  his  shadow  "  (Ez.  xxxi,  12).  "Your 
country  is  desolate,  your  cities  are  burned  with  fire ;  your  land, 
strangers  (false  brethren)  devour  it  in  your  presence,  and  it  is  deso- 
late as  overthrown  by  strangers  (false  brethren — guerrillas  I).  And 
the  daughter  of  Zion  is  left  as  a  cottage  in  a  vineyard,  as  a  lodge 
in  a  garden  of  cucumbers,  as  a  besieged  city"  (Isa,  i,  7,8).  Dr. 
Paley  has  remarked  that  it  does  not  appear  that  the  apostle  Paul 
was  ever  set  upon  by  the  Gentiles,  unless  they  were  first  stirred  up 
by  the  Jews,  except  in  two  instances.  The  persecutors  of  King 
David  were  the  zarim,  and  they  are  often  associated  with  foreigners 
(see  Chart,  right  hand  column,  pages  84,  88).  Gesenius,  in  his  He- 
brew Lexicon,  defines  the  word  zar,  to  mean  a  "  foreigner,  one  of 
another  nation,  not  an  Israelite ;"  just  the  opposite  seems  to  be  cor- 
rect. A  clear  understanding  of  the  meaning  of  this  word,  as  used 
in  the  prophecies,  is  all-important  to  the  Bible  student.  That  it  is 
not  a  synonym  of  any  other  word  rendered  "  stranger  "  in  the  Bible 
is  very  apparent,  but  we  must  forbear. 


HOUSEHOLD    OF   GOD.  205 

bring  unto  the  Lord,  shall  be  thine  ;  every  one  that 
is  clean  in  thine  house  shall  eat  of  it."  "  All  the 
heave  offerings  of  the  holy  things  which  the  chil- 
dren of  Israel  offer  unto  the  Lord  have  I  given  thee 
and  thy  sons  and  thy  daughters  with  thee,  by  a  statute 
forever ;  it  is  a  covenant  of  salt  forever  before  the 
Lord  unto  thee  and  to  thy  seed  with  thee.''  "And  ye 
shall  eat  it  in  every  place,  ye  and  your  households  f'  for 
it  is  your  reward  for  your  service  in  the  tabernacle 
of  the  congregation"  (Num.  xviii,  11,13,  19,31). 
"  And  the  wave  breast  and  heave  shoulder  shall  ye 
eat  in  a  clean  place  ;  thou  and  thy  sons  and  thy  daugh- 
ters with  thee,  for  they  be  thy  due  and  thy  sons'  due, 
which  are  given  out  of  the  sacrifices  of  peace  offer- 
ings of  the  children  of  Israel "  (Lev.  x,  14).  There 
were  offerings  which  "every  male  shall  eat"  "in 
the  most  holy  place "  (see  Num.  xviii,  7-10,  and 
Lev.  X,  12,  13,  16-18);  but  here  "  every  one  that  is 
clean  in  thy  house  shall  eat  of  it "  ("  in  every  place" 
— "  in  a  clean  place  ")  in  any  clean  place.  "We  have 
shown  in  the  previous  chapter  that  those  "  bought 
for  money,"  or  "  that  ye  buy,"  were  "  the  adoption" 
in  a  "household  of  Grod" — were  thy  sons  and  thy 
daughters,  and  not  "thy  bondmen  and  thy  bond- 
maids ;"  so  here,  the  priest  and  his  household  are 
referred  to  under  the  expression,  "  ye  and  your 
household ;"  and  we  have  seen  that  the  priest's 
household,  or  those  who  ate  of  his  meat,  consisted 
of  the  "  soul"  bought  "  with  his  money"  and   "  the 


206  HOUSEHOLDS    OF    GOD. 

born  in  his  house ;"  and  this  embraced  the  priest's 
daughter  unless  when  married,  and  again  and 
again  are  those  who  ate  of  his  meat  called  "thy 
sons"  and  "thy  daughters;"  and  they  are  called 
^^  thy  seed'^  (''the  children  of  promise  are  counted 
for  the  seed");  that  is,  "the  regenerate"  in  a 
"  household  of  Grod "  are  called  children,  just  as 
those  in  the  priest's  household  who  were  not  "  born 
in  his  house''  are  called  "  children"  and  "thy  seed" 
■ — "counted"  or  reckoned  as  "children"  and  "thy 
seed."  So  in  Abraham's  household  "  the  adoption," 
or  "the  children  of  the  covenant,"  were  Abraham's 
seed^  being  "  of  the  faith  of  Abraham."  "  Thou 
shalt  keep  my  covenant,  therefore,  thou  and  thy  seed 
aft^r  thee  in  their  generations.  This  is  my  covenant 
which  ye  shall  keej)  between  me  and  you  and  thy  seed 
after  thee;  every  man  child  among  you  shall  be  cir- 
cumcised" (Gen.  xvii,  9,  10).  That  is,  "  thy  seed" 
as  defined  in  the  13th  verse:  "Every  man  child  (or 
male)  in  your  generations  shall  be  circumcised,"  as 
well  "  thy  seed,"  "  born  in  the  house,"  as  "  the 
adoption,"  or  "thy  seed"  not  of  "thy  seed" — "the 
descended  of  a  son  of  outhind  which  is  not  of  thy 
seed." 

"  A  dweller  (resident  foreigner)  of  the  priest  and 
a  hireling  shall  not  eat  of  the  holy  thing"  (v.  10). 
These  did  not  belong  to  the  priest's  household ;  nor 
did  they  belong  to  any  household  of  "  the  people  of 
the  congregation."     "  A  dweller  (resident  foreigner) 


HOUSEHOLDS    OF    GOD.  207 

and  hireling  shall  not  eat  of  it"  (the  passover,  Ex. 
xii,  45).  We  shall  speak  of  the  dioeUer  (resident 
foreigner)  and  hireling  hereafter ;  and  now  pass  im- 
mediately to  speak  of  "  households  of  God  "  in  gen- 
eral. 

II.  Households  of  "  the  people  of  the  congrega- 
tion" of  other  tribes,  as  did  the  households  of  the 
Levites,  or  priests,  consisted  of  the  "  born  in  thy 
house  "  and  the  "  bought  with  thy  money,"  as  they 
"  mw^^  needs  he  circumcised'^  (Gen.  xvii,  13).  It  is 
altogether  probable  that  a  daughter,  upon  being 
married,  ceased  to  be  a  member  of  her  father's 
household,  as  did  the  daughter  of  the  priest,  as  be- 
fore seen;  and  under  similar  circumstances  "re- 
turned unto  her  father's  house,  as  in  her  youth," 
and  was  no  longer  a  stranger  (zar)  in  her  father's 
household. 

1.  The  "  born  in  the  ho^ise^  The  children  of  par- 
ents, the  heads  of  a  household  of  "  the  people  of  the 
congregation,"  were  dedicated  to  God  in  infancy. 
"  And  he  that  is  eight  days  old  among  you  shall  be 
circumcised"  (Gen.  xvii,  12);  so,  "when  eight  days 
were  accomplished  for  the  circumcising  of  the  child, 
(^paidion)  his  name  was  called  Jesus  "  (Luke  ii,  22)  ; 
and  "  on  the  eighth  day  they  came  to  circumcise  the 
child  (paidion— infant),  and  they  called  him  Zaccharias, 
after  the  name  of  his  father.  And  his  mother  an- 
swered, not  so,"  etc.  (Luke  i,  59,  GO).  "And  in  the 
eighth  day  the  flesh  of  his  foreskin  shall  be  circum- 


208  HOUSEHOLDS    OF    GOD. 

cised  "  (Lev.  xii,  13).  But  we  read,  "  when  the  days 
of  her  (Mary's)  purification,  according  to  the  law  of 
Moses,  were  accomplished,  they  brought  him  to  Jeru- 
salem to  present  him  to  the  Lord  ;"  and  "  when  the 
parents  brought  in  ('  into  the  temple' where  Simeon 
came  and  'took  him  up')  the  child  (^paidion) — in- 
fant Jesus,  to  do  for  him  after  the  custom  of  the 
law,''  etc.  (Luke  ii,  22,  27).  lN"ow,  observe  :  A  mother 
might  "not  come  into  the  sanctuary"  and  "pre- 
sent" her  infant  offspring  "  to  the  Lord,"  "until 
the  days  of  her  purifying  be  fulfilled  " — until  her 
infant  child  was  from  one  and  a  half  to  three 
months  old,  according  as  it  was  a  m,ale  or  a  female 
(see  Num.  xii,  4).  But  "  when  the  days  of  her 
purification  were  accomplished"  (Luke  ii,  22)  or 
"  when  the  days  of  her  purifying  are  fulfilled  for  a 
son  or  a  daughter,  she  shall  bring  a  lamb  of  the 
first  year  for  a  burnt-offering,  and  a  young  pigeon 
or  a  turtle-dove,  for  a  sin-offering,  unto  the  door  of 
the  tabernacle  of  the  congregation,  unto  the  priest, 
who  shall  offer  it  before  the  Lord  and  make  an 
atonement  for  her  .  .  .  ajid  she  shall  be  clean''  (Num. 
xii,  6-8).  It  was  when  this  was  done  that  "the 
parents  of  Jesus  came  into  the  temple,"  or  "  into 
the  sanctuary"  (Num.  xii,  4),  and  made  their  first 
"presentation  "  of  their  infant  offspring  "  to  the  Lord  " 
in  his  sanctuary,  and  did  ^^  for  him  after  the  custom 
of  the  law" — dedicated  him  to  God,  in  baptism,  as  it 
would  herm.     "  The  baptizing  of  infants  was  a  thing 


*  HOUSEHOLDS    OF    GOD.  209 

as  well  known  in  the  Church  of  the  Jews  as  ever 
it  hath  been  in  the  Christian  Church."  (Dr.  Light- 
foot.)  This  presentation  of  children  for  baptism  in 
the  sanctuary  among  the  Jews  in  later  times,  seems 
to  have  occurred  at  their  first  visit  to  the  temple, 
after  the  child  was  of  proper  age,  and  perhaps  gen- 
erally at,  or  immediately  prior  to,  their  annual 
feasts.  We  read,  that  in  the  second  and  third  cen- 
turies, baptisms  were  publicly  administered  twice  a 
year,  at  Easter  and  Whitsuntide"  (paschatis  et  pen- 
iecostibus  diebus).  These  are  the  days  which  the 
early  Christians  observed  as  anniversaries  of  the 
gathering  of  the  Jews  to  the  temple  to  keep  the 
feast  of  the  passover  and  the  feast  commemorative 
of  the  giving  of  the  law,  the  latter  being  also  the 
anniversary  of  the  outpouring  of  the  Spirit  (Acts  ii, 
1).  Tertullian,  who  lived  near  the  beginning  of  the 
third  century,  attempts  to  dissuade  parents  from 
"  exhibiting  such  haste  to  have  their  infants  bap- 
tized ;*'  and  Fidus,  a  country  pastor,  proposed  to  a 
council  of  sixty  bishops,  who  met,  A.  D.,  253,  the 
question,  "  whether  an  infant  might  be  baptized  be- 
fore it  was  eight  days  old."  I  think  it  evident  that 
the  early  Church,  in  selecting  these  days  for  the  ad- 
ministration of  the  ordinance  of  baptism,  followed 
the  example  of  the  Church  under  the  former  dispen- 
sation. 

2.    The  "  bought  with  money,''  the  landhorn  horn  again^ 
"  thy  seed  "  not  of  "  thy  seed^''  or  "  the  adoption.''     These 
18 


210  HOUSEHOLDS   OF   GOD. 

were  adult  professors,  as  we  have  often  seen,  and  we 
simply  note  the  fact,  often  referred  to  heretofore, 
that  a  son  of  thirteen  years  and  a  daughter  of  twelve 
Were  considered  of  suitable  age  to  act  for  themselves 
in  making  this  profession.  Dr.  Cannon  observes, 
quoting  the  Gemara,  and  Maimonides,  a  celebrat- 
ed Eabbi  of  the  twelfth  century,  that  it  was 
"  a  fixed  custom  to  circumcise  and  baptize  the  chil- 
dren of  proselytes  (proselutoi)  received  into  the 
Church  ;"  and  "they  baptized,  as  infants,  the  males 
under  thirteen  and  females  under  twelve."  That  is, 
*'  And  when  a  landborn  (prosilutos)  shall  be  born 
again  and  will  keep  the  passover  to  the  Lord,  let  all 
his  males  (under  thirteen  years)  be  circumcised,  and 
(having  baptized  these  males  and  females,  under 
twelve)  then  let  him  come  near  and  keep  it,"  etc. 
Children  over  this  age,  then,  were  not  baptized,  as 
infants  but  as  adults  upon  profession.  We  read, 
that  "the  parents  brought  in  the  child  (paidion — 
infant)  Jesus  to  do  for  him  after  the  custom  of  the 
law"  (Luke  ii,  27),  and  we  read  again:  "Now  his 
parents  went  to  Jerusalem  everi/  year  at  the  feast  of 
the  passover.  And  when  he  loas  twelve  years  old  they 
went  up  after  the  custom  of  the  feast.  And  when  they 
had  fulfilled  the  days,  as  they  returned  the  child 
( 'pais — rendered  "  young  man,"  Acts  xx,  12)  Jesus 
tarried  behind  in  Jerusalem  "  (Luke  xxiv,  43).  I 
think  an  examination  of  Greek  usage  will  satisfy 
any   one  that  the  infant  Jesus  which   his  "parent^ft 


HOUSEHOLDS    OF    GOD.  211 

brought  into  "  the  temple  was  now  the  young  man 
Jesus;  and  this  language  seems  to  be  designed  to 
tell  us,  not  only  that  the  parents  of  the  infant  Jesus 
"presented  him  to  the  Lord"  "in  his  sanctuary" 
in  baptism,  "  according  to  the  custom  of  the  law  ;" 
and  that  they  attended  "  the  passover  every  year," 
fulfilling  all  righteousness,  but  that  Jesus  himself 
was  prompt  to  "  fulfill  all  righteousness,"  and  there- 
fore at  "  the  age  of  twelve,"  "  after  the  custom  of 
the  feast,"  as  any  other  well  instructed  child,  "  he 
went  up  to  Jerusalem  "  and  assumed,  as  one  of  ma- 
ture years,  the  active  performance  of  the  duties  of  a 
child  of  the  covenant;  or,  as  they  would  say  in  or- 
dinary cases,  by  the  blessing  Of  God  upon  his  train- 
ing, he  was  ready  to  "  follow  "  his  parents,  the  heads 
of  a  ''household  of  God,"  "in  the  regeneration," 
and  was  now  a  -pais^  or  '-'- your  'pah^^  just  as  "the 
adoption"  was  ^^ your  pais''  (Lev.  xxv,  44),  and  the 
relation  now  was  rather  that  of  the  shepherd  and 
his  flock.  If  one  of  the  age  of  twelve  refused  to 
enter  upon  the  active  duties  of  a  child  of  the  cove- 
nant and  observe  the  passover,  the  law  required 
that  he  should  be  held  as  unclean,  or  suspended, 
from  the  Church.  "  The  man  that  is  clean  and  is  not 
in  a  journey,  and  forbeareth  to  keep  the  passover, 
even  the  same  soul  shall  be  cut  oft'  from  (mm)  his 
people"  ("people  of  the  congregation,"  ISTiim.  ix,  13). 
If  children  were  permitted  to  act  for  themselves  at 
this   age,   it  follows    that  any  child  of  a  family  of 


212  HOUSEHOLDS   OF   GOD. 

"  the  people  of  the  congregation,"  if  he  chose  at 
this  age  so  to  do,  could  "forsake  his  father  and 
mother"  and  their  religion,  and  make  his  home  in 
any  family  of  "  the  people  of  the  land,"  and  put 
himself  beyond  the  government  and  instruction  of 
an  under-shepherd  of  the  great  shepherd  of  Israel  j 
but  not  so  the  (^pais)  "  young  man  "  Jesus ;  he  con- 
tinued with  his  parents  and  "  was  subject  unto  theni^^ 
(Luke  ii,  51) — "  subject  unto  his  jDarents  as  the 
heads  of  "  a  household  of  God;  and,  as  "yourpazs," 
(Lev.  XXV,  44)  these  parents  must  not  "  rule  over  him 
with  rigor '^  (Lev.  xxv,  46). 

We  read,  that  "  when  they  (his  parents)  had  per- 
formed all  things  according  to  the  law  (in  the  temple 
where  they  had  brought  tlie  infant  Jesus  '  to  do  for 
him  according  to  the  custom  of  the  law')  of  the 
Lord,  they  returned  unto  Gallilee  to  their  own  city 
Nazareth.  And  the  child  (paidion — infant)  Jesus 
grew,  and  waxed  strong  in  spirit,  filled  with  wis- 
dom, and  the  grace  of  God  was  upon  him  "  (Luke 
ii,  39,  40).  But  after  he  was  "  twelve  years  old," 
and  was  called  the  "young  man  (pais)  Jesus"  (vs. 
42,  43),  we  read,  "  And  Jesus  increased  in  wisdom 
and  stature  (in  the  margin — age)  and  in  favor  with 
God  and  man  "  (Luke  ii,  52),  and  this  completed 
the  history  of  the  (pais)  young  man  Jesus  until  he 
was  thirty  years  of  age  and  entered  upon  his  j^ublic 
ministry,  when  he  was  no  longer  the  (pais)  young 
man  Jesus;  or,  as  the  word  is  usually  rendered,  the 


HOUSEHOLDS   OF    GOD.  213 

servant  Jesus,  and  was  no  longer  "subject"  unto 
his  parents.  I  think  the  conclusion  is  warranted, 
that  the  children  of  a  family  of  "  the  people  of  the 
congregation,"  upon  arriving  at  twelve  and  thirteen 
years  of  age,  were  expected  to  enter  upon  the  active 
discharge  of  the  duties  of  a  child  of  the  covenant; 
and  that  neglecting  these  duties,  were  cut  off  from 
"  the  people  of  the  congregation,"  or  were  "  sus- 
pended," or  separated  as  unclean. 

3.  A  dweller  (resident  foreigner)  and  a  hireling 
shall  not  eat  of  it  (the  passover,  Ex.  xii,  45).  We 
have  seen  that  "  A  dweller  (resident  foreigner)  of 
the  priest  or  a  hireling  shall  not  eat  of  the  holy 
thing"  (Lev.  xxii,  10) — formed  no  part  of  the  priest's 
household. 

(1)  The  hireling :  From  the  fact  that  the  relation 
of  the  hireling  to  the  family  was  only  temporary, 
like  the  relation  of  the  priest's  married  daughter  to 
her  father's  household  during  a  temporary  stay  in 
her  father's  house,  the  hireling  formed  no  part  of  a 
"  household  of  God."  They  might  not  eat  of  the 
passover  (Ex.  xii,  45),  nor  eat  of  the  holy  things  in 
the  priest's  household  (Lev.  xxii,  10).  I  know  of 
no  evidence  going  to  show  that  a  foreigner  ever 
lived  with  a  family  of  "  the  people  of  the  congrega- 
tion "  as  a  hireling ;  nor  does  it  seem  that  one  dean^ 
or  a  member  of  the  Jewish  Church,  ever  became  a 
hireling.  The  internal  regulations  of  the  Church 
in  relation  to  "  inheritances"  seem  to  have  been  so 


214  HOUSEHOLDS    OF   GOD. 

arranged  as  to  prevent  such  a  thing.  The  land- 
borns  who  were  "gleaners,"  and  for  whose  necessi- 
ties "  tithes"  were  laid  up  every  third  year  "  within 
thy  gates"  (Deut.  xiv,  28,  29,  and  xxvi,  11-] 5) 
seem,  in  the  main,  to  have  been  the  hirelings,  and 
while  living  with  the  head  of  such  a  family  as  his 
hirelings  ("  thy  landborn  that  is  in  thy  camp,  from 
the  hewer  of  thy  wood  unto  the  drawer  of  thy 
water,"  Deut.  xxix,  11)  they  were  brought  directly 
under  the  instruction  of  the  head  of  a  "  household 
of  God,"  a  shepherd  of  Israel,  or  a  "  preacher  of 
righteousness,"  and,  as  we  would  say,  "  under  the 
means  of  grace,"  and  upon  conversion,  "  when  thou 
hast  circumcised  him "  (Ex.  xii,  44)  ceased  to  be 
hirelings  and  became  "  the  adoption  "  in  a  "  house- 
hold of  God."     (See  further,  foot  note,  page  54.) 

But,  I  observe ;  that  a  male  of  "the  people  of 
the  land  "  of  "  the  stock  of  Israel "  might  he  a  hireling, 
as  above,  but  could  not  become  "  the  adoption  "  in  a 
"  household  of  God  " — a  household  of  the  Hebrew 
of  the  Hebrews,  or  the  landborn  born  again.  "  If 
thou  buy  a  Hebrew  (Hebrew  '  stock,'  but  not  a 
Hebrew  of  the  Hebrews)  servant  (pais — 'young 
man ')  six  years  he  shall  serve  thee ;  and  in  the 
seventh  he  shall  go  out  free  for  nothing.  If  he 
came  in  by  himself  he  shall  go  out  by  himself;  if 
he  were  married,  then  his  wife  shall  go  out  with 
him.  If  his  master  have  given  him  a  wife,  and  she 
have  borne  him  sons  {idos)  or  daughters,  the  wife 


HOUSEHOLDS    OF   GOD.  215 

and  her  children  (paidia — infants)  shall  be  her 
master's,  and  he  shall  go  out  by  himself.  And  if 
the  servant  (pais — '  young  man  ')  shall  plainly  say, 
I  love  my  master  (the  head  of  a  '  household  of 
God  ')  my  wife  and  my  children  ( paidia — my  in- 
fants); I  will  not  go  out  free.  Then  his  master 
shall  bring  him  to  the  judges  ('  the  house  of  judg- 
ment' of  tradition)  ;  he  shall  also  bring  him  to  the 
door,  or  unto  the  door  post,  and  his  master  shall 
bore  his  ear  through  with  an  awl,  and  he  shall  serve 
him  forever"  (Ex.  xxi,  2-6) — unto  the  jubilee.  Turn- 
ing to  the  law  relating  to  the  jubilee,  we  read  : 
"  And  if  thy  brother  that  dwelleth  by  thee  be  waxen 
poor,  and  be  sold  (rdmkar — rendered  '  sell  himself,' 
V.  47)  unto  thee  thou  shalt  not  compel  him  to  serve 
as  a  bondservant  (oiketees — every  oiketees,  etc.,  "  shall 
eat  of  it" — the  passover,  Ex.  xii,  44).  But  as  a 
hireling  and  as  a  dweller  (resident  foreigner),  he 
shall  be  with  thee  (i.  e.,  not  of  your  household,  not 
of  the  priest's  household — Lev.  xxii,  10 — not  of  any 
household  of  "  the  people  of  the  congregation,"  Ex. 
xii,  45)  and  shall  serve  thee  unto  the  year  of  the 
jubilee;  and  then  shall  he  depart  from  thee  both  he 
and  his  children  (teJcna)  and  shall  return  unto  his 
own  family,  and  unto  the  possession  of  his  fathers 
shall  he  return.  For  they  are  my  servants  (oiketai — 
already  of  S,  family  and  household  of  God)  which 
I  brought  forth  (or  '  redeemed')  out  of  the  land  of 
Egypt;  they  shall  not  be  sold  as  (oiketuu)  bondmen" 


216  HOUSEHOLDS    OF    GOD. 

(Lev.  XXV,  39-42).  They  shall  not  be  transferred 
to  your  households  as  "  the  adoption,"  or  the  "  re- 
demption of  silver,"  is  transferred  ;  since  the  Lord 
thy  God  hath  redeemed  thee  (the  seed  of  Israel)  in 
the  land  of  Egypt  (see  Deut.  xv,  12-15),  and  ye  are 
my  servants  (oiJcetai)  already.  "  The  adoption" 
was  thy  seed  not  of  the  seed  of  Israel  (the  descend- 
ed of  a  son  of  outland,  or  the  child  of  a  resident 
foreigner)  and,  in  being  adopted  into  a  household 
of  God,  became  one  of  the  oiketai  of  God,  or  one  of 
a  "household  of  God" /or  the  first  time.  The  one, 
necessarily,  must  forsake  his  father  and  mother  and 
break  off  every  natural  tie  before  he  became  an 
oiJcetees,  or  a  member  of  a  "  household  of  God ;"  the 
other  was  already  "  my  oiJcetees,''  or  "  my  servant," 
and  therefore  "  as  a  hireling  and  as  a  dweller  (resi- 
dent foreigner)  he  shall  be  with  thee,  and  shall  serve 
thee  unto  the  year  of  the  jubilee.  And  then  shall 
he  dej^art  from  thee  both  he  and  his  children  with 
him,  and  shall  return  unto  his  own  family  and  unto 
the  possession  of  his  fathers  shall  he  return  "  (Lev. 
XXV,  40,  41);  "  for  every  one  of  the  children  of  Is- 
rael (seed  of  Israel)  shall  keep  himself  to  the  inher- 
itance of  the  tribe  of  his  fathers  "  (Num.  xxxvi,  7). 
The  adoption,  of  course,  did  not,  at  the  jubilee, 
"  return  to  the  family  and  possession  of  his  fathers" 
(a  foreign  family  and  possessions  or  "  lands,''  all  of 
which  he  had  "forsaken")  but  continued,  as  we 
have  seen,  a  permanent  addition  to  the  family,  and 


HOUSEHOLDS   OF   GOD.  217 

the  tribe  of  the  family,  into  which  he  had  been 
adopted.  The  apostle  refers  to  "  the  adoption  "  in  a 
*'  household  of  faith,"  or,  as  it  was  called  in  the  first 
and  second  centuries,  in  the  house  of  his  "  god- 
father:" "  Servants  (oiketat),  be  subject  to  your  mas- 
ters," etc.,  even  to  the  "  froward  ;"  "  For  ye  were 
as  sheep  going  astray ;  but  (in  their  households)  are 
returned  unto  the  Shepherd  and  Bishop  of  your 
souls"*  (1  Pet.  ii,  18,  25) — they  have  the  care  and 
oversight  of  your  souls. 

We  note  here  that  the  inspired  writer  enjoins  (1), 
that  they  shall  not  ^^  rule  with  rigor''  (Lev.  xxv,  39, 
43)  over  thy  brother  living  with  thee  as  a  hireling 
and  dweller  (resident  foreigner),  or  who  was  not  of 
their  households  ;  and  (2),  they  shall  not  •'  rule  with 
rigor''  (Lev.  xxv,  44-46)  over  "the  adoption"  or 
"  your  pais,''  an  oiketees,  or  one  who  was  of  their 
households  (ate  the  passover,  Ex.  xii,  44);  and  (3), 
"  if  (Lev.  xxv,  47-53)  a  dweller  and  landborn  (resi- 
dent landborn,  or  head  of  a  family  of  'the  people 
of    the  land')  wax  rich  by  thee,  and  thy  brother 


*  Substantially  the  same  thing  exists  among  modern  missiona- 
ries. Every  reader  of  missionary  periodicals  has  observed  that 
converts  are  frequently  given  the  name  of  some  prominent  man  in 
the  Church  at  home,  such  as  "  Archibald  Alexander,"  "  Miller," 
etc.  Such  persons  are  substantially  the  oiketai  of  the  missionary 
family,  or  members  of  the  missionary  household,  over  whom  the 
pastor  of  the  missionary  Church  as  a  "  Shepherd  and  Bishop,"  has 
a  care  and  overnight.     Bishops  may  at  ti^si'  s  be  "  froward.' 

19 


218  HOUSEHOLDS   OF   GOD. 

that  dwelleth  by  him  wax  poor,  and  sell  himself 
unto  the  landborn  a  dweller  (resident  landborn)  by 
thee  or  to  the  stock  of  the  landborn's  family  ...  as 
a  yearly  hireling  shall  he  be  with  thee,  and  the 
other  shall  not  rule  with  rigor  over  him  in  thy  sight." 
(2)  A  dweller  (resident  foreigner):  The  dweller 
(resident  foreigner)  could  not  be  a  member  of  a 
"  household  of  God."  They  might  not  eat  of  the 
passover  (Ex.  xii,  45);  nor  eat  of  the  holy  things  in 
the  priest's  household  (Lev.  xxii,  10).  As  we  have 
seen  before,  they  were  persons  of  foreign  birth  but 
not  of  foreign  associations,  and  they  seem  to  have 
lived  with  the  families  of  "  households  of  God,"  and 
enjoyed  much  intimacy  in  such  families,  but  could 
not  be  members  of  the  "  household."  In  times 
past,  or  under  the  Old  Testament  economy,  they 
were  "  aliens  from  the  commonwealth  of  Israel  and 
strangers  {xenoi — guests)  from  the  covenants  of 
promise,"  but  '•  the  middle  wall  of  partition"  being 
broken  down,  ihey  are  no  more  xenoi  (guests  of  the 
covenants  of  promise)  and  dwellers  (resident  for- 
eigners) but  fellow-citizens  with  the  saints  and  of 
"the  household  of  God"  (Eph.  ii,  12-19).  The 
Psalmist  says :  "  Do  not  I  hate  them,  O  Lord,  that 
hate  thee?"  rather.  Do  not  1  abhor  them  that  ahhor 
thee?  and  this  seems  to  be  the  force  of  the  injunc- 
tions, "  thou  shalt  not  seek  their  peace  (peoples  of 
the  lands)  or  their  wealth  forever  "  (Ez.  ix,  11-12); 
and  "  thou  shalt  not  seek  their  peace  (a  Moabite  or 


HOUSEHOLDS    OF    GOD.  219 

an  Ammonite,  etc.)  nor  prosperity  all  thy  days  for- 
ever" (Deut.  xxiii,  3-6).  But  should  anj'-  of  these 
*'  peoples  of  the  lands,"  etc.,  renounce  their  nation- 
ality and  the  associations  of  image-worshiping  na- 
tions, and  take  up  their  abode  within  that  common- 
wealth, "join  themselves  to  the  Lord,"  "  take  hold 
of  his  covenant,"  and  "  keep  his  Sabbaths "  (Isa. 
Ivi,  6,  7),  they  were  no  longer  reckoned  as  belong- 
ing to  these  nations;  and,  although  not  enjoying  a 
formal  union  with  the  Jewish  Church,  they  were 
not  regarded  of  them  by  any  means  with  aversion. 
The  attitude  of  pious  Hebrews  toward  a  pious  for- 
eigner, is  beautifully  expressed  in  the  language  of 
Moses  to  Hobab:  "  Come  thou  with  us  and  we  will 
do  thee  good ;  for  the  Lord  hath  spoken  good  con- 
cerning Israel "  (Num.  x,  29).  And  again,  in  the 
language  of  King  David,  solicitous,  in  the  midst  of 
his  own  troubles,  for  the  comfort  of  Ittai  the  pious 
foreigner,  the  xenos  or  "  ocenos  of  the  covenant  of  pro- 
mise," "Wherefore  goest  thou  with  us?  .  .  .seeing  I 
go  whither  I  may,  return  thou  and  take  back  thy 
brethren  ;  mercy  and  truth  he  with  thee^  The  exj)res- 
sions  of  attachment  uttered  by  the  pious  Euth  to 
Naomi  and  her  people — "  thy  people  shall  be  my 
people,  and  thy  God  my  God" — is  only  equaled  by 
the  earnest  expressions  of  esteem  uttered  by  Boaz — • 
"  all  the  city  of  my  people  doth  know  that  thou  art 
a  virtuous  woman."  Nor  was  her  "  forsaking  her 
father  and  mother  and  the  land  of  her  nativity"  to 


220  HOUSEHOLDS   OF   GOD. 

go  unrewarded :  ''The  Lord  recompense  thy  work 
and  a  full  reward  be  given  thee  of  the  Lord  God  of 
Israel,  under  whose  wings  thou  art  come  to  trust." 
David  himself  was  accustomed  to  sing,  "  the  Lord 
doth  build  up  Jerusalem,  he  gathereth  together  the 
outcasts  of  Israel,"  the  "  escaped  of  the  nations," 
the  ^'•xenoi  of  the  covenants  of  promise,"  or  pious 
foreigners  who  were  children  of  "  the  Jerusalem 
above,  the  mother  of  us  all "  (the  pious  of  every  na- 
tion). Indeed,  if  I  mistake  not,  the  law  enjoined 
this  kindness  toward  the  "  escaped  of  the  nations  " 
as  a  duty.  We  read  :  "Thou  shalt  not  deliver  unto 
his  master,  the  servant  {pais — '  young  man')  which 
is  escaped  ('  escaped  of  the  nations')  from  (min-im — 
*  departure  from,'  '  from  with,'  separating  himself 
from)  his  master,  or  Lord,  unto  thee.  He  shall 
dwell  (be  a  '  dweller ')  with  thee  even  among  thy 
drawing  nigh  (in  a  family  of  a  '  household  of  God') 
in  one  of  thy  gates  where  it  liketh  him  best  (is  good 
for  him — margin),  thou  shalt  not  oppress  him" 
(Deut.  xxiii,  15,  16).  If  1  mistake  not,  the  refugee, 
or  the  "  escaped  of  the  nations,'*  as  above,  who  was 
to  dwell  (Sept.,  hatoik.,  rendered  "  dwellers,"  Acts  ii, 
9)  among  thy  drawing  nigh^  or  in  a  family  of  a  "house- 
hold of  God,"  was  the  dweller  (resident  foreigner) 
of  the  priest's  household  (Lev.  xxii,  10),  and  the 
dweller  (resident  foreigner)  of  any  "  household  of 
God,"  who  might  not  eat  the  passover  with  the  one, 
or  the  holy  things  with  the  other;  and  was  there, 


HOUSEHOLDS   OF    GOD.  221 

not  as  an  oiketeea,  or  a  member  of  "the  household," 
but  as  a  ffuesi  of  "  the  household ;"  and  these  guests,  or 
"  xenoi  of  the  covenants  of  promise,"  seem  to  have 
lived  in  the  closest  intimacy  with  those  to  whom 
belonged  the  covenants  of  promise  in  the  fullest 
sense. 

It  is  true,  they  were  denied  a  "  nearness  "  of  ac- 
cess, in  the  earthly  sanctuary,  to  the  earthly  sym- 
bols of  Jehovah's  presence;  and,  true,  they  might 
not  possess  an  "inheritance"  in  the  earthly  Canaan; 
but  what  did  it  matter  to  them,  as  to  these  "  shad- 
ows," if,  with  the  eye  of  faith,  they  had  a  realizing 
view  that  "  a  great  multitude,  which  no  man  could 
number,  of  all  nations,  and  kindreds,  and  peoples,  and 
tongues,  stood  before  the  throne  and  before  the  Lamb  /" 
What  did  it  matter,  if  they  were  entitled  to  a 
"  nearness  "  in  "  the  true  tabernacle  which  the  Lord 
pitched  and  not  man"— in  the  heavenly  sanctuary 
at  the  foot  of  the  throne,  and  literally  "face  to 
face"  with  the  Lamb!  What  did  it  matter  to 
them,  if,  during  this  fleeting  existence  they  received 
no  "  inheritance"  in  the  earthly  Canaan,  if  they  had 
a  realizing  view  that  in  the  heavenly  Canaan,  "  the 
Jerusalem  above,  the  mother  of  us  all,''  the  "  re- 
deemed" "out  of  every  kindred,  and  tongue,  and 
people,  and  nation,"  received  "  an  inheritance  among 
them  that  are  sanctified"— "  an  inheritance  incor- 
ruptible, undefiled,  and  that  fadeth  not  away!" 

I  observe  here,  that  the  Jewish  Church  was  not 


222  HOUSEHOLDS   OF   GOD. 

intended  to  he  an  embodiment  of  all  the  pious  of 
earth,  or  even  of  all  the  pious  of  the  Jewish  nation. 
The  deformed  Levite  "  that  is  broken  footed,  or 
broken  handed,  or  crooked  backed,  or  a  dwarf,  or 
that  hath  a  blemish  in  his  eyes,"  etc.,  might  not 
officiate — "  not  come  nigh  to  offer  the  bread  of  his 
God"  (Lev.  xxi,  17-21).  The  prophet  pronounces, 
in  the  name  of  the  Lord,  a  blessing  upon,  and  de- 
clares that  "  salvation  is  near  to,"  not  only  the  son 
of  outland  that  "  keeps  his  Sabbaths "  and  "  takes 
hold  of  his  covenant,*'  or  becomes  a  "  xenos  of  the 
covenants  of  promise;"  but  also  pronounces  a  bless- 
ing upon,  and  declares  that  "  salvation  is  near  to," 
the  "  eunuchs  that  keep  his  Sabbaths,  and  choose 
the  things  that  please  him,  and  take  hold  of  his 
covenant,"  and  assures  them  of  an  "  everlasting 
name  and  a  place  in  his  house  (the  upper  sanctu- 
ary) that  shall  not  be  cut  off"  (Isa.  Ivi,  1-7);  yet 
the  eunuch  might  not  (draw  "near")  "  enter  into 
the  congregation  of  the  Lord"  (Deut.  xxiii,  1);  or, 
which  is  the  same  thing  (see  Lam.  i,  10),  might  not 
enter  the  (earthly)  sanctuary.  The  reason  seems  to 
have  been  that  the  Jewish  Church  as  an  organiza- 
tion had  a  typical  character — those  entering  the 
earthly  sanctuary  were  types  of  those  who  shall 
enter  the  heavenly  sanctuary,  or  of  the  inhabitants 
of  heaven,  of  '•  the  general  assembly  and  Church  of 
the  firstborn  which  are  written  in  heaven,"  of  the 
*'  one  fold,"  that  glorified  "  Church  not  having  spot 


HOUSEHOLDS   OP   GOD.  223 

or  wrinkle  or  any  such  thing."  Hence,  the  deformed 
shall  not  officiate  at  the  altar  or  enter  the  earthly 
sanctuary.  The  organization  of  the  Jewish  Church, 
therefore,  being  intended  to  shadow  forth  certain 
great  truths  respecting  the  redeemed  in  heaven,  the 
truly  pious  of  that  nation  and  within  that  organiza- 
tion, and  the  truly  pious  of  other  nations,  and  there- 
fore necessarily  without  that  organization,  only  felt 
themselves  to  be  separated  by  the  forms  of  that  or- 
ganization, but  were  not  separated  in  spirit  or  affection. 
The  developments  of  Phariseeism  are  no  fit  represen- 
tation of  the  relations  of  the  one  to  the  other.  The 
bigoted,  persecuting  spirit  of  Phariseeism  is  abund- 
antly illustrated  in  their  conduct.  They  filled  the 
place  "  in  the  temple  of  God,"  where  pious  foreign- 
ers worshiped  ("  the  court  of  the  Gentiles,"  or  na- 
tions), "  with  tables  of  money  changers  and  the 
seats  of  them  that  sold  doves;"  and  made  that  place, 
appointed  of  God  as  a  place  of  "prayer  for  all 
peoples"  or  "nations,"  a  very  "den  of  thieves." 
(Compare  Matt,  xxi,  12,  13,  and  Isa.  Ivi,  6,  7).  Well 
might  the  disciples,  contemplating  the  bold  act  of 
"  the  master  of  the  house  "  on  that  occasion,  call  to 
mind  "that  it  was  written,  the  'zeal  of  thine  house 
hath  eaten  me  up.'"  They  took  "the  price  of 
blood"  to  buy  the  potter's  field  in  which  to  bury 
(xenov)  pious  foreigners.  The  fond  hope  of  Euth 
(the  xenea)  was  to  find  her  last  resting-place  with 
the  pious  Naomi :  "  Where  thou  diest,  will  I  die,  and 


224  HOUSEHOLDS    OF    GOD. 

there  will  I  be  buried;''  but  henceforth  these  "  whit- 
ed  sepulchres,"  reckoning  themselves  to  be  the 
"special  favorites"  of  heaven,  were  about  to  separ- 
ate from  themselves,  in  sepulture,  those  with  whom 
they  were  in  no  wise  worthy  to  associate  in  this 
life.  This  burying  "strangers''  "in  th'e  potter's 
field" — outside  of  "  consecrated  ground,"  "  clanks  " 
as  that  "  machine "  which  the  head  of  the  great 
modern  apostacy  "runs"  in  our  day.  These  devel- 
opments of  the  apostate  Jewish  Church,  ("  the 
Jerusalem  that  then  was,  and  was  in  bondage  with 
her  children  ")  is  no  more  a  fit  representation  of  the 
true  spirit  of  the  Old  Testament  Church  toward 
pious  foreigners,  than  the  spirit  of  Eoman  Catholi- 
cism is  a  fit  representation  of  the  true  spirit  of  the 
Gospel. 

I  see  no  evidence  in  Bible  history  that  the  Jews 
were  forbidden  to  marry  pious  foreigners — the  "  es- 
caped of  the  nations"  or  the  ^^xenea  of  the  cove- 
nants of  i:)romise."  There  is  nothing  connected 
with  the  history  of  Boaz  and  Euth,  going  to  show 
that  their  marriage  had  not  the  divine  approval. 
The  permission  given  (Deut.  xxi,  12-14)  to  marry  a 
captive  foreigner  was  on  the  condition,  that  she  re- 
nounce all  associations  with,  and  a  desire  to  return 
to,  her  kindred — "  she  shall  shave  her  head  and  pare 
her  nails,  and  she  shall  put  the  raiment  of  her  cap- 
tivity from  off  her,  and  remain  in  thine  house,  and 
bewail  her  father  and  her  mother  a  full  month."     It 


HOUSEHOLDS   OF   GOD.  225 

seems  to  have  been,  in  olden  time,  "  a  shame  for  a 
woman  to  be  shaven."  On  condition  that  this  cap- 
tive foreigner  cut  off  "  her  glory" — divest  herself  of 
her  beauty  and  her  pride — and  put  away  the  raiment 
in  which  she  was  taken  captive,  and  all  evidences 
that  she  felt  herself  a  captive ;  and,  after  a  suitable 
time,  cease  to  "  lament  her  father  and  her  mother," 
and  give  up  her  desire  to  return  to  her  kindred  ;  in 
a  word,  renounce  her  people  and  her  kindred,  she 
was  then  in  the  family  as  a  betrothed ;  but,  the 
marriage  not  being  consummated,  as  referred  to 
heretofore,  "  thou  shalt  let  her  go  whither  she  will" 
— without  that  "redemption "  which  was  usual  in  the 
case  of  daughters  "  betrothed  "  to  be  (an  oiketees)  a 
member  of  "the  household"  (see  Ex.  xxi,  7-11). 
Solomon  sinned  in  forming  alliances,  or  making 
"affinity,"  with  foreign  families  —  in  marrying 
women  of  foreign  associations,  such  as  Pharaoh's 
daughter;  and  although  "  he  built  for  her  a  house 
out  of  the  city  of  David,  because  he  would  not  allow 
her  to  dwell  in  the  house  of  David  king  of  Israel " 
(2  Chron.  viii,  11),  "  nevertheless  even  him  did  out- 
landish (foreign)  women  cause  to  sin"  (Neh.  xiii,  36). 
These  foreign  women  whom  Solomon  married 
"turned  away  his  heart  after  other  gods"  (gods 
whom  these  women  worshiped);  but  the  heart  of 
Euth  was  toward  "  the  Lord  Grod  of  Israel,  under 
whose  wings  she  had  come  to  trust."  The  children 
of  those  who   had   married   foreign    wives,  in   the 


226  HOUSEHOLDS   OF   GOD. 

times  of  I^ehemiah,  "  spake  half  in  the  speech  of 
Ashdod  and  could  not  speak  in  the  Jews'  language," 
hence  they  were  evidently  women  o^  foreign  associa- 
tions. From  this  class  of  foreign  wives,  or  "  wives 
of  the  peoples  of  the  land,"  Ezra  caused  the  people 
to  "sej^arate  themselves;"  but  is  it  not  evident  that 
such  marriages*  as  that  of  Boaz  with  Euth,  the 

*  Several  of  the  early  Christian  Fathers  seem  to  think  that  there 
is  a  great  mystery  hidden  in  the  quarrel  of  Miriam  and  Aaron  with 
Moses,  "about  his  marrying  a  stranger  "(see  Num.  xii,  1).  Origen, 
an  eminent  Father,  born  in  the  year  A.  D.,  185,  discourses  as  fol- 
lows :  "  1.  Zipporah,  a  Cushite,  espoused  by  Motes,  evidently  points 
out  the  choice  which  Jesus  Christ  has  made  of  the  Gentiles  for  his 
spouse  and  Church.  2.  The  jealousy  of  Aaron  and  Miriam  against 
Moses  and  Zipporah,  signifies  the  hatred  and  envy  of  the  Jews 
against  Christ  and  his  apostles,  when  they  saw  that  the  mysteries 
of  the  kingdom  of  heaven  had  been  opened  to  the  Gentiles  (nations) 
of  which  they  had  rendered  themselves  unworthy,"  etc.  Poole,  a 
well-known  writer,  born  in  the  year  A.  D.,  1624,  observes,  upon  the 
supposition  that  a  "  stranger  upon  sojourning,"  etc.  (Ex.  xii,  48), 
'*was  admitted  to  the  same  privileges  with  the  Israelites,"  that  Moses 
''  as  well  as  any  other,  might  marry  an  Ethiopian  or  an  Arabian 
woman."  The  language  of  Origen  does  not  hint  at,  or  admit  of, 
the  possibility  of  such  an  explanation.  Dr.  Lardner,  born  A.  D., 
1684,  has  well  observed,  that  **  he  does  not  believe  that  the  notion 
of  two  sorts  of  Jewish  proselytes  can  be  found  in  any  Christian 
writer  before  the  fourteenth  century  or  later  " — some  two  hundred 
years  previous  to  this  explanation  given  above  by  Poole.  In  that 
gloomy  period  of  the  history  of  the  Church  and  the  world,  seems 
to  have  originated  the  mistake  of  calling  the  two  sorts  of  proselutoi, 
or  landborns,  "  two  sorts  of  proselytes." 


HOUSEHOLDS    OF    fJOl).  227 

"  xenea  of  the  covenants  of  promise,"  were  looked 
upon  in  a  different  light? 

The  following  positions,  then,  seem  to  me  to  be 
correct.  The  inmates  of  any  habitation  of  "  the 
people  of  the  congregation"  consisted,  or  might 
consist,  of  three  classes  of  persons,  viz.:  Those  (1), 
of  the  family  who  were  pious,  or  "the  household;" 
(2),  the  entire  family,  parents  and  children,  con- 
verted and  unconverted,  or  clean  and  unclean  ;  and 
(3),  the  hirelings  and  dwellers,  or  pious  foreigners, 
living  in  a  household  of  God  as  guests  of  "  the 
household."  A  member  of  the  Jewish  Church  might 
marry  a  pious  foreigness,  or  a  ^^  xenea  of  the  cove- 
nants of  promise,"  and  she  would  become  a  member 
of  his  family  hut  not  of  his  household.  The  clean  and 
unclean  of  a  Jewish  family  seem  to  have  occupied 
the  same  home  and  mingled  together  much  as  the 
professing  and  nonprofessing  children  of  any  family 
in  modern  time;  but  not  so,  when  they  went  up 
to  the  temple  or  sanctuary.  Thus  we  read  :  "  thou 
and  thy  household  shall  eat  the  firstling  males  of  thy 
flock  before  the  Lord  thy  God,  year  by  year,  in  the 
place  which  the  Lord  shall  choose" — at  the  temple. 
Eut  the  firstling  having  an  "  ill  blemish,  thou 
shalt  not  sacrifice  it  unto  the  Lord  thy  God.  Thou 
shalt  eat  it  loithin  thy  gates  (at  home);  the  clean  and 
the  unclean" — the  entire  family  "shall  eat  it  alike" 
(see  Deut.  xv,  19-23).  The  comfort  of  the  pious 
Kuth,  if  not  permitted  to  eat  the  passover  with  her 


228  iiousr.iioi.Ds  of  cion. 

husband  for  such  a  technical  reason,  would  be  in  no 
wise  incommoded.  She  might  accompany  him  up 
to  the  temple,  "  year  by  year,"  and  present  her  offer- 
ings to  the  Lord  in  "  the  court  of  the  nations''  where 
it  was  to  be  received  "  from  her  hand  "  (Lev.  xxii, 
25),  and  offered  for  her  by  the  j^riest  officiating  at 
the  altar  ;  and  there  she  might  present  her  suppli- 
cations to  "  the  Lord  God  of  Israel,  under  whose 
wings  she  had  come  to  trust ;"  and  there  she  had 
the  assurance  that  her  "  sacrifices  should  be  ac- 
cepted on  his  altar,"  and  her  prayers,  thus  offered 
in  that  place  "  of  prayer  for  all  peoples"  (Isa.  v,  6, 
7),  should  be  heard;  and,  although  not  permitted  to 
"  take  the  children's  bread"  (Mark  vii,  24-30),  yet, 
as  the  "  woman,  a  Greek,  a  Syrophenician  by  na- 
tion,'' pleads,  she  might  there,  beneath  the  overshadow- 
ings  of  the  sanctuary,  at  least  spiritually,  "  eat  the 
children's  crumbs."  They  both,  no  doubt,  under- 
stood well,  that  this  separation  in  their  worship 
during  their  visits,  "year  by  year,"  to  "the  Jerusa- 
lem that  now  is,''  was  ordered  in  all  wisdom  by 
their  heavenly  Father;  but  this  to  them  was  as 
nothing,  since,  "  living  together  as  heirs  of  the  grace 
of  life"  during  this  weary  pilgrimage,  they  should 
soon  together  enter  and  together  "  eat  bread "  in 
"  the  kingdom" — "  the  Jerusalem  above,  the  mother 
of  us  all!"  Glorious  hope!  We  have  seen  that,  on 
the  part  of  the  "  master  of  Israel "  and  "  the  adop- 
tion," God's  approval  or  "  praise"  was  the  considera- 


IIOUSEIIOT.DS    OF     GOD  229 

Hon  with  which  any  natural  tie  must  not  interfere ; 
and  here,  for  the  time  being,  a  line  separated  husband 
and  wife!  The  lesson,  "shadowed"  forth,  seems  to 
be  that  every  relation  of  life  is  subordinate  to  our  relation 
to  God.  Our  attachment  to  father  and  mother  and 
wife  and  children  must  be  subordinate,  for  "  He  that 
loveth  father  and  mother  more  than  me  is  not  worthy 
of  me  ;  and  he  that  loveth  son  or  daughter  more  than 
me  is  not  worthy  of  me."  Our  attachment  to  life 
itself  must  be  subordinate,  for :  "  If  any  man  come 
to  me,  and  hate  not  his  father,  and  mother,  and 
wife,  and  children,  and  brethren,  and  sisters,  yea, 
and  his  own  life  also,  he  can  not  he  my  disciple.^^ 

To  say  that  a  pious  foreigner  had  no  interests  in 
*'  the  covenants  of  promise,"  would  be  as  far  from 
the  truth,  as  to  say  that  they  had  full  privileges  in 
the  Jewish  Church,  under  "  the  covenants  "  with 
Abraham.  The  true  spirit  of  one  toward  the 
other  is  breathed  in  that  expression  of  King  David 
to  Ittai,  the  xenos:  "  Mercy  and  truth  he  with  thee,'^ 
yet  for  reasons  pertaining  to  that  economy  he 
could  only  be  a  dweller  (resident  foreigner)  and 
(pcenos)  "guest  of  the  covenants  of  promise  "in  the 
priest's  household  or  in  any  household  of  "the  people 
of  the  congregation " — not  a  "  fellow-citizen  with 
the  saints,"  nor  "  of  the  household  of  God." 


APPENDIX 


A. — Proposed  Rendering  of  Ex.  xii,  43-49. 

As  an  example  of  the  changes  which  the  author  would 
propose  in  the  rendering  of  the  Scriptures  called  in  question 
in  the  foregoing  pages,  the  following  translation  of  Ex.  xii, 
43-49  is  submitted ;  any  serious  departure  from  which  must 
lead  to  confusion  and  error. 

(43.)  And  th-e  Lord  said  unto  Moses  and  Aaron,  This  is  the 
ordinance  of  the  passover;  any  son  of  outland  shall  not  eat 
thereof  (44.)  But  every  son  ("the  adoption"  —  oikefees, 
member  of  "  the  household  ")  of  a  man  (the  head  of  a  house- 
hold of  "the  people  of  the  congregation")  bought  ("gotten," 
or  "redeemed,"  etc.)  for  money,  when  thou  hast  circumcised 
him  then  shall  he  eat  thereof  (45.)  A  dweller  (resident  for- 
eigner) shall  not  eat  thereof.  (46.)  In  one  house  shall  it  be 
eaten ;  thou  shalt  not  carry  forth  aught  of  the  flesh  abroad 
out  of  the  house;  neither  shall  ye  break  a  bone  thereof  (47.) 
All  the  congregation  of  Israel  shall  keep  it.  (48.)  And  when  a 
landborn  shall  be  born  again  with  thee  and  will  keep  the 
passover  to  the  Lord,  let  all  his  males  be  circumcised,  and 
then  let  him  come  near  and  keep  it,  and  he  shall  be  as  the 
Hebrew  of  the  Hebrews  of  the  land,  for  no  uncircumcised 
(landborn)  shall  eat  thereof  (49.)  One  law  shall  be  to  the 
("  people  of  the  congregation")  Hebrew  of  the  Hebrews  and 
to  the  landborn  born  again  among  you. 

Instead  of  reading,  as  in  our  translation:  ''There  shall  no 
stranger  eat  thereof"  (v.  43),  "  A  foreigner,"  etc.,  "  shall  not  eat 
thereof"  (v.  45),  "And  when  a  stranger  slmll  sojourn,"  etc., 

(231  ) 


232  APPENDIX. 

"  then  shall  he  eat  thereof"  (v.  48),  we  would  read :  "Any  son  of 
outland  (of  foreign  birth  and  associations)  shall  not  eat  thereof" 
(v.  43),  '"A  dweller  (resident  foreigner,  or  not  of  foreign  asso- 
ciations)," etc.,  "shall  not  eat  thereof"  (v.  45),  ''And  when  a 
landborn  "  (one  born  in  the  land,  and  associated  with  the  Jew- 
ish nation,  in  national  obligations)  "shall  be  born  again,"  etc., 
'*  then  let  him  come  near  and  keep  it "  (v.  48). 


B. — The  Two  Covenants. 


Viewed  from  our  standpoint,  there  seem  to  have  been  "  two 
covenants;"  the  one,  written  "with  ink"  "  in  tables  of  stone," 
and  of  a  carnal  nature;  the  other,  unwritten  (or  wfitten 
"  with  the  Spirit  of  the  living  God  "  "  in  fleshly  tables  of  the 
heart,"  and  known  by  a  sign — "  the  token  of  the  covenant  in 
your  flesh  ")  and  of  a  spiritual  nature;  and  connected  with  the 
keeping  of  either  there  were  pledges  of  "  life,"  but  "  life  "  in 
different  senses. 

(1.)  The  covenant  with  the  civil  Israel.^  or  "  the  people  of 
the  land."  The  being  born  in  the  land  and  a  willingness  to 
take  an  oath  binding  the  person,  in  respect  to  God  and  "  the 
people  of  the  land,"  to  perform  all  the  duties  of  a  citizen 
("  his  covenant  which  he  commanded  you  to  perform,  even  the 
ten  commandments" — Deut.  iv,  13)  were  the  conditions  re- 
quired of  candidates  for  citizenship ;  and  "  the  people  of  the 
land,"  or  citizens  of  the  commonwealth,  were  required  to  see 
that  this  oath  was  observed ;  and  the  man  observing  it  was 
entitled  to  his  reward,  that  is,  to  "life,"  but  to  "  life,"  as  con- 
nected with  "  the  commandment  with  promise,"  even  length 
of  days  "  in  the  land  which  the  Lord  thy  God  giveth  thee;" 
but  the  man  not  observing  this  covenant — in  so  far  as  it  said 
"  thou  shaft  not " — had  no  such  promise.  We  have  shown 
heretofore  that  any  one  of  "  the  people  of  the  land  "  violating 
the  ten  coniniandinents  in  their  negative  requirements— in  the 


APPENDIX.  233 

sense  pointed  out — were  to  he  punished  with  death  by  "  the 
people  of  the  land," 

(2.)  2^he  covenant  with  the  spiritual  Israel,  or  "  the  people 
of  the  congregation."  A  professed  new  birth  on  the  part  of 
one  born  in  the  land  and  a  willingness  to  take  another  oath 
(the  oath  of  the  covenant  of  circumcision)  binding  the  person, 
in  respect  to  God  and  "  the  people  of  the  congregation,"  to  per- 
form the  duties  of  a  member  of  the  congregation,  were  the 
conditions  required  of  candidates  for  membership  in  the  con- 
gregation ;  and  "  the  people  of  the  congregation  "  were  required 
to  see  that  this  oath  was  observed ;  and  the  man  observing  it 
was  entitled  to  the  promises  of  the  covenant  of  circumcision — 
the  promises  to  the  regenerate,  to  the  man  "  born  again  "  that 
he  shall  "see  the  kingdom  of  God."  The  man  "doing  this" 
was  "  saved  in  hope,"  or  was  to  be  adjudged  by  "  the  people 
of  the  congregation"  as  having  "eternal  life;"  and  the  man 
not  doing  this  (not  performing  the  duties  of  a  member  of  the 
congregation)  was  to  be  adjudged  by  "  the  people  of  the  congre- 
gation," as  no  longer  entitled  to  entertain  such  a  hope.  In  re- 
spect, therefore,  to  each  of  these  covenants,  it  was  strictly 
true  that  the  "man  that  doeth  these  things  shall  live  in 
them;"  but  in  one  case  the  "hfe"  promised  was  "length  of 
days,"  in  the  other  "  eternal  life." 

This  use  of  "  the  vsame  word  (life)  in  two  senses,  or  rather, 
in  a  higher  and  lower  application  of  the  same  sense,"  seems 
to  be  the  foundation  of  that  "  extraordinary  dictum  "  contained 
in  Mark  viii,  35,  which  Alexander,  in  his  commentary,  para- 
phrases thus :  "  Whosoever  will  (is  willing,  wishes  to)  save 
his  life  {i  e.,  his  natural  life,  or  the  life  of  his  body  for  its 
own  sake,  as  the  highest  good  to  be  secured  or  sought)  will 
(by  that  very  act  not  only  lose  but)  destroy  it."  That  is.  he 
who  kept  the  law  in  so  far  as  it  said  "  thou  shalt  not''  en- 
joyed all  that  was  promised  to  such  observers— civil  protec- 
tion in  the  commonwealth  of  Israel  and  "  length  of  days,"  as 
we  have  seen— but  by  "  refusing  to  look  higher,  he  forfeited  life 
in  heaven ;"  but  whosoever  kept  the  spiritual  covenant,  regard- 
less of  every  earthly  consideration,  such  as  "father  and 
mother,"  etc.,  or  "  Whosoever  loses  or  destroys  {i.  e.,  allows  to 
20 


234  APPENDIX. 

be  destroyed,  if  needful)  his  life  (in  the  lower  sense,  before 
explained)  for  my  sake  (in  my  service  and  at  my  command) 
he  shall  save  his  life  by  losing  it^  or  only  lose  it  in  a  lower 
sense  to  save  it  in  the  highest  sense  conceivable." 

The  Apostle  refers  to  these  "  two  covenants"  (Gal.  iv,  24) 
as  (1)  "  the  covenant  which  was  confirmed  before  of  God  in 
Christ,"  and  (2)  "  the  law  which  was  four  hundred  and  thirty 
years  after"  (Gal.  iii,  17),  or  as  in  Deut.  iv,  13,  "his covenant 
even  the  ten  commandments,  which  he  wrote  upon  two  tables 
of  stone."  Now,  "  the  inheritance,"  the  Apostle  says,  was  not 
of  the  written  covenant,  or  the  law,  but  of  the  unwritten  : 
"  For  if  the  inheritance  be  of  the  law,  it  is  no  more  of  pro- 
mise; but  God  gave  it  to  Abraham  by  promise"  (Gal.  iii,  18). 
That  is,  as  we  have  seen,  an  entire  family  of  landborns,  or  an 
individual  landborn,  each  upon  being  born  again  and  circum- 
cised received  "  an  inheritance,"  the  one  within  a  tribe  (see 
pages  152,  153),  the  other  (see  pages  153 — 160)  within  a  fam- 
ily. The  obligation  of  the  carnal  covenant  or  the  law  was  as- 
sumed (if  not  formally,  impliedly)  prior  to  this,  in  assuming 
the  duties  of  "  the  people  of  the  land;"  but  there  was  no  "in- 
heritance" connected  with  this  assumption  of  the  duties  of  a 
citizen. 

These  "  two  covenants  "  seem  to  have  been  essentially  the 
same — the  written  being  "  added"  to  the  unwritten  "  because 
of  transgressions "  (Gal.  iii,  19).  That  is,  the  addition  was 
not  made  out  of  regard  to  any  deficiency  in  the  first  covenant, 
but  out  of  regard  to  "  transgressions,"  or  man's  weakness.  The 
written  neither  "added  to"  nor  "disannulled"  (Gal.  iv,  15) 
any  promise  contained  in  the  unwritten — all  was  implied  in 
the  first  covenant  that  was  contained  in  the  second.  The 
written  covenant,  carnal  covenant,  or  the  law,  marked  out 
(what  was  well  understood,  but  in  danger  of  being  lost  sight 
of  through  the  multiplication  of  "transgressions")  the  foun- 
dations of  civil  society,  the  fundamental  law  of  "  the  com- 
monwealth " — if  you  will  exist  as  a  nation  these  ten  com- 
mandments  "  thou  shall  not''  break.  Of  course,  there  were 
no  temporal  penalties  connected  with  the  keeping  of  the  spir- 
itual covenant — a  covenant  only  kept  in  the  aflections.     The 


APPENDIX.  235 

language  of  the  spiritual  Israel  to  the  man  violating  the  laws 
of  God's  house,  was  simply,  "  you  have  no  part  nor  lot  in  this 
matter,"  or  depart  from  us  (separated  from  the  clean);  but 
when  the  conduct  of  that  man,  or  any  other  man  of  "  the 
people  of  the  land,"  struck  at  the  foundations  of  civil  society — 
where  he  was  guilty  of  a  high-handed  breach  of  the  ten  com- 
mandments, then  was  aimed  at  him  that  thunderbolt,  thou 
shalt  die. 

But,  as  we  have  said,  these  "  two  covenants  "  seem  to  have 
been  essentially  the  same  covenant,  or  the  one  so  much  of  an 
amplification  of  the  other,  that  we  can  only  speak  of  them  as 
the  same  covenant,  connected  with  the  keeping  of  which  there 
were  promises  of  "life,"  but  life  in  diiferent  senses,  according 
as  this  covenant  was  kept  in  "  the  letter,"  or  in  "  the  letter  " 
and  "  spirit."  In  relation  to  the  higher  "  life,"  the  observing 
the  covenant,  or  the  law  given  on  Sinai,  only  in  "  the  letter" 
(in  so  far  as  it  said  "  thou  shalt  not ")  "  genders  to  bondage  " — 
begets  in  such  observers  "a  certain  fearful  looking  for  of 
judgment"  (such  are  still  under  the  bondage  of  sin  and 
Satan,  as  opposed  to  that  freedom  wherewith  Christ  makes 
his  people  free)  and  "  worketh  wrath,"  or  leads  to  separation 
from  God  and  eternal  ruin.  But  the  observing  the  law  in 
"  the  letter"  and  in  "  the  spirit"  "giveth  life" — begat  a  cheer- 
ful hope  in  view  of  the  judgment  (brings  such  to  that  freedom 
wherewith  Christ  makes  his  people  free,  as  opposed  to  the 
bondage  of  sin  and  Satan),  and  as  thus  observed,  the  law, 
"ordained  to  life,"  "  gave  hfe,"  eternal  "life,"  and  joys  at 
God's  right  hand. 

The  earthly  Jerusalem  seems  to  have  been  a  miniature  re- 
presentation of  "the  Jerusalem  above,  the  mother  of  us  all" 
(pious  Jew  and  "Gentile  "),  and  the  spiritual  Israel  a  type  of 
the  inhabitants  of  "the  Jerusalem  above"— of  that  great 
company  there  gathered,  "born  again,  not  of  corruptible 
seed,  but  of  incorruptible,  by  the  word  of  God,  which  liveth 
and  abideth  forever."  The  Jewish  Church  had,  in  Paul's 
time,  ceased  to  be  a  spiritual  Church  (the  "  Jerusalem  which 
now  is,  is  in  bondage— to  sin— with  her  children  "),  and,  tliere- 
fore,  was  no  longer  a  fit  representation  of  the  true  Church, 


236  APPENDIX. 

for  the  "  Jerusalem  which  is  above  is  free^^  in  the  freedom 
of  those  "  born  again  not  of  corruptible  seed,"  or  in  that  free- 
dom wherewith  Christ  makes  his  people  free.  So  Ishmael, 
entering  upon  the  duties  of  a  child  of  the  covenant  at  the  age 
of  "thirteen  years"  (Gren.  xvii,  25),  subsequently  "mocked" 
and  gave  evidence  that  he  was  unregenerate  or  under  bondage 
to  sin — "  he  that  was  born  after  the  flesh  persecuted  him  that 
was  born  after  the  spirit."  Hence  it  was  impossible  that  the 
"mocking"  "persecuting"  Ishmael,  though  the  firstborn  and 
legal  heir  to  "  the  inheritance,"  should  he  heir  to  this  "  in- 
heritance;'  it  having  become  evident  that  he  was  not  a  type 
of  those  in  possession  of  "  the  inheritance  "  above.  Hence, 
it  was  impossible  that  the  apostate  "persecuting"  Jewish 
Church  of  Paul's  time,  "in  bondage  (to  sin)  with  her  chil- 
dren," or  an  unregenerate  Church,  though  "the  seed  of  Abra- 
ham according  to  the  flesh"  and  legal  heir  to  "  the  inherit- 
ance," should  be  heir  to  this  ^''inheritance^'  it  having  become 
evident  that  she  was  no  longer  a  type  of  the  Church  of  the 
firstborn  in  possession  of  "the  inheritance"  above.  Nay, 
sooner  would  God  "raise  up  children  to  Abraham  of  these 
stones,"  than  allow  such  to  be  heirs  of  his  inheritance! 
Hence  they  were  "  cast  out"  or  "  cast  away,"  and,  says  the 
Apostle  to  the  Galatians :  "  Now,  we  brethren,  as  Isaac  was, 
are  the  children  of  promise." 

A  few  words  of  a  practical  character  may  not  here  be  out 
of  place.  The  question  has  been,  and  may  again  be  asked, 
what  light,  if  any,  does  this  understanding  of  the  laws  of  the 
commonwealth  of  Israel  shed  upon  the  path  of  duty  in  the 
present  hour  of  our  own  commonwealth  ?  The  Hebrew  na- 
tion were  taught  to  open  wide  their  arms  to  those  born  w'ithin 
the  limits  of  the  nation  ("  thou  shalt  not  abhor  an  Edomite," 
etc.,  Deut.  xxiii,  7)  and  to  receive  them,  in  subscribing  to  the 
fundamental  law  of  the  land  (the  ten  commandments),  as 
children  of  the  nation ;  and  they  then  were  entitled  to  every 
privilege  of  citizenship,  and  the  nation  was  responsible  for  the 
conduct  of  all  its  citizens.  The  Euler  of  nations  appointed 
them  a  somewhat  different  rule  of  conduct  toward  those 
of  Moab  and  Ammon,  born  in  their  midst,  to  put  a  stamp,  as 


APPENDIX.  237 

it  were,  upon  the  heartlessnees  of  tlie  children  of  Lot  toward 
the  children  of  Abraham  in  not  meeting  them  "  witli  bread 
and  water  in  the  way,  when  they  came  forth  out  of  Egypt," 
etc.  (Deut.  xxiii,  4).  Bating  this  exception,  for  which  these 
special  reasons  were  given,  evidently  the  principle  was  held 
that,  where  a  man  was  born,  there  he  was  entitled  to  all  the 
rights  of  manhood — entitled  to  them,  until  by  some  act 
aimed  at  the  foundations  of  civil  society,  as  summed  up  in 
the  ten  commandments,  he  forfeited  them.  To  this  plainest 
dictate  of  common  sense,  no  reasonmg  could  add  the  weight 
of  a  feather.  In  that  Book  of  the  living  God,  which  was  the 
guide  of  that  nation,  are  dotted,  on  almost  every  page,  warn- 
ings to  them  to  beware  that  they  oppress  not  those  born  in 
their  midst,  but  not  of  their  own  race.  One  clear  utterance 
must  suffice:  "Thou  shalt  not  vex  a  landborn,  nor  oppress 
him ;  for  ye  were  landborns  in  the  land  of  Egypt.  Ye  shall 
not  afflict  any  widow,  or  fatherless  child.  If  thou  afflict  them 
in  any  wise,  and  they  cry  at  all  unto  me,  I  will  surely  hear 
their  cry ;  and  my  wrath  shall  wax  hot,  and  I  will  kill  you 
with  the  sword ;  and  your  wives  shall  be  widows,  and  your 
children  shall  be  fatherless  (Ex.  xxii,  21-24).  Had  we  as  a 
nation  heeded  this  warning,  and  not  oppressed  those  born  in 
our  land,  and  by  that  birth  entitled,  by  the  divine  law  of  that 
commonwealth,  to  all  the  rights  of  manhood,  although  they 
were  not  born  of  our  own  Saxon  race,  there  had  not  been  this 
day  around  our  hearthstones  thousands  of  "wives"  made 
"  widows,"  and  tens  of  thousands  of  "  children "  made 
"  fatherless."  Where  Grod  gives  a  man  breath,  there  he  has 
appointed  to  him  the  rights  of  manhood;  and  the  nation  that 
contravenes  this  law  will  learn  sooner  or  later,  by  sad  experi- ' 
ence,  that  the  God  of  the  Hebrews  still  lives. 


Date  Due 

W^iMi^m 

^W 

SEP  2  3  75 

f) 

• 

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